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Bu George Wharton James 


In AND AROUND THE GRAND CANYON 
THE GRAND CANYON OF ARIZONA. HowTo SzeE It 
In AND Out OF THE OLD Missions oF CALIFORNIA 


THE OLD FRANCISCAN MISSIONS OF CALIFORNIA 


















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Copyright Underwood & Underwood, N.Y. 
MISSION SANTA BARBARA 












The 


Old Franciscan 
of California 


BY / 
GEORGE WHARTON “JAMES 


Author of ** In and Out of the Old Missions,” ‘In and Around the 
Grand Canyon,” Etc. 


NEW EDITION 


With Illustrations from Photographs 





BOSTON 
LITTLE, BROWN, AND COMPANY 


1925 


Copyright, 1913; 1925; 
By EpirH E. FARNSWORTH. 





All rights reserved 


Published October, 1925 


PRINTED IN THE UNITED STATES OF AMERICA 


Dedication 


To those good men and women, of all creeds 
and of no creed, whose lives have shown forth 
the glories of beautiful, helpful, unselfish, sym- 
pathetic humanity: 

To those whose love and life are larger than all 
creeds and who discern the manifestation of God 
in all men: 

To those who are urging forward the day when 
profession will give place to endeavor, and, in 
the real life of a genuine brotherhood of man, and 
true recognition of the All-Fatherhood of God, 
all men, in spite of their diversities, shall unite in 
their worship and thus form the real Catholic 
Church: 

Especially to these, and to all who appreciate 
nobleness in others I lovingly dedicate these pages, 
devoted to a recital of the life and work of godly 
and unselfish men. 


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Foreword 


TueE story of the Old Missions of California is 
perennially new. The interest in the ancient and 
dilapidated buildings and their history increases 
with each year. To-day a thousand visit them 
where ten saw them twenty years ago, and twenty 
years hence, hundreds of thousands will stand in 
their sacred precincts, and unconsciously absorb 
beautiful and unselfish lessons of life as they hear 
some part of their history recited. It is well that 
this is so. A materially inclined nation needs to 
save every unselfish element in its history to 
prevent its going to utter destruction. It is es- 
sential to our spiritual development that we 
learn that 


“Not on the vulgar mass 
Called ‘ work,’ must sentence pass, 
Things done, that took the eye and had the price; 
O’er which, from level stand, 
The low world laid its hand, 


Found straightway to its mind, could value in a 
trice;* 


It is of incalculably greater benefit to the race 
that the Mission Fathers lived and had their fling 
of divine audacity for the good of the helpless 


Vili FOREWORD 


aborigines than that any score one might name 
of the ‘ successful captains of industry ”’ lived 
to make their unwieldy and topheavy piles of gold. 
With all their faults and failures, all their ideas 
of theology and education,— which we, in our 
assumed superiority, call crude and old-fashioned, 
—all their rude notions of sociology, all their 
errors and mistakes, the work of the Franciscan 
Fathers was glorified by unselfish aim, high motive 
and constant and persistent endeavor to bring 
their heathen wards into a knowledge of saving 
grace. It was a brave and heroic endeavor. It 
is easy enough to find fault, to criticize, to carp, 
but it is not so easy to do. ‘These men did! They 
had a glorious purpose which they faithfully pur- 
sued. They aimed high and achieved nobly. 
The following pages recite both their aims and 
their achievements, and neither can be under- 
stood without a thrilling of the pulses, a quicken- 
ing of the heart’s beats, and’a stimulating of the 
soul’s ambitions. 

This volume pretends to nothing new in the 
way of historical research or scholarship. It is 
merely an honest and simple attempt to meet a 
real and popular demand for an unpretentious 
work that shall give the ordinary tourist and 
reader enough of the history of the Missions to 
make a visit to them of added interest, and to 
link their history with that of the other Missions 
founded elsewhere in the country during the 
same or prior epochs of Mission activity. 


FOREWORD ix 


If it leads others to a greater reverence for these 
outward and visible signs of the many and beau- 
tiful graces that their lives developed in the hearts 
of the Franciscan Fathers — their founders and 
builders — and gives the information needed, 
its purpose will be more than fulfilled. 

In most of its pages it is a mere condensation 
of the author’s In and Out of the Old Missions of 
California, to which book the reader who de- 
sires further and more detailed information is 
respectfully referred. 





PASADENA, CALIFORNIA, April, 1913. 


In issuing the new edition of this popular hand- 
book the publishers have found very few changes 
necessary, so painstaking and accurate was the 
work of the late George Wharton James. Critics 
have pronounced the volume a guide book in the 
best sense of the term. 


August, 1925, 


ihn gM ab he PB 





CHAPTER 


iil. 


Contents 


HISTORICAL INTRODUCTION . 4 

THe RELATIONSHIP OF THE Missions OF i aree 
CALIFORNIA (MEXICO) AND ALTA CALIFORNIA 
(UNITED STATES) ; 

THE MISSIONS FOUNDED BY Paves Jose 
SERRA 

Tue Missions FOUNDED BY pings eu F RAN- 
cisco LASUEN ; 

THE FOUNDING OF SANTA Ties, pe Rees AND 
SAN FRANCISCO SOLANO 

THE INDIANS AT THE COMING OF THE Batruad 

THe INDIANS UNDER THE PADRES 

THE SECULARIZATION OF THE MISSIONS . 

San DieGo pE ALCALA 

SAN CARLOS BORROMEO ' 

THE PRESIDIO CHURCH AT pore 

SAN ANTONIO DE PADUA 

San GABRIEL, ARCANGEL 

SAN Luis OBISPO DE TOLOSA 

SAN FRANCISCO DE ASIS 

SAN JUAN CAPISTRANO . 

SANTA CLARA DE ASIS . 

SAN BUENAVENTURA 

SANTA BARBARA 

La Purismma once beter 

SANTA CRUZ 

LA SOLEDAD ; ‘ yi 

SAN JOSE DE GUADALUPE NWN cave ithe 

SANT UASEFATSTES TAU iin cav he cieubattac ye a 

San MicuEL, ARCANGEL 

SAN FERNANDO, REY DE ESPAGNA 


PAGE 


51 


Ior 
104 
109 
118 
123 
136 
142 
I5I 
158 
169 
176 
181 
186 
194 
201 
207 


Xll 
CHAPTER 


XXVIT. 
XXVIII. 
XXIX. 
XXX. 
XXXII. 
XXXII. 
XXXII. 


CONTENTS 


SAN Luis, REY DE FRANCIA 

SANTA INES . 

SAN RAFAEL, ngerncer 

SAN FRANCISCO SOLANO 

THE MIssION CHAPELS OR Wolpe 
Misston ARCHITECTURE 

THE INTERIOR DECORATIONS OF THE UATiserone 


PAGE 
213 
220 
226 

230 
233 
249 
254 


ILLUSTRATIONS 


Mission SANTA BARBARA - ‘ : ; , Frontispiece 

FACING PAGE 
Serra Memoria Cross, Monterey, CAtir. : , si ae oie 
SerrA Cross, on Mr. Rusipoux, RiversipeE, CAtir. . yisee F 


MemoriAL TABLET AND GRAVES OF Papres SERRA, CREspPI, 
AND LasuEN, 1n Mission San Cartos Borromeo, CARMEL 


VatLey, MonTEREY . : : : ‘ ; : ees 
FACHADA OF THE RuiNnED Mission oF San DiEGO : ie ae 
Op Mission or SAN DiEGO AND SIsTERS’ SCHOOL FOR INDIAN 

CHILDREN. ; ; 7 F ; ; : ‘ sp e0 
Mission SAN CaRLos_.. ’ : ; : : 4 Mah 
Presipio Cuurcu, Monterey ; : ‘ ; ; Dy Fino 
Mission SAN ANTONIO DE Papua . ; : 3 . doo 
InTERIOR OF Miss1on SAN ANTONIO DE Papua . ; MAG tes 
Ruinep Corripors aT SAN ANTONIO DE PapDua ., ‘ Sood 
Mission SAN GABRIEL ARCANGEL . : A : ; oes TL 
Mission SAN GABRIEL ARCANGEL . : ‘ ‘ ‘ o Auk Tol: 
San Luis OBiIspo BEFORE RESTORATION 4 : : aa 
Tue RestoreD Mission or San Luis Osispo : wet BES 
FacuaDA oF Mission SAN FRANCISCO . ‘ : ‘ Pt a6 
Ruins or Mission SAN Juan CapisTRANO . : : ago 
‘ARCHED CLoIsTERS AT SAN JUAN CAPISTRANO, ‘ ae Fe 
ARCHED Corripors AT SAN JUAN CAPISTRANO. : L937 
Ruinep Mission or SAN JuAN CAPISTRANO . ; ; . 140 
CAMPANILE AND Ruins or Mission San JUAN CaPISTRANO. 140 
Misston SANTA CLARA IN 1849  . ; : , P i Tae 
CuurcH or SANTA Ciara (MODERN) . : ’ : ERS Py 
SpE EntTrANCE AT SAN BUENAVENTURA : , : Mey fe: 


Facuapa oF Mission SAN BUENAVENTURA . : , ee eG 


X1V ILLUSTRATIONS 


FACING PAGE 
STATUE OF SAN BUENAVENTURA , » : . , Be Ae 
RAWHIDE Fasteninc or Mission BELL, AND WoRM-EATEN 
BEAM . " é , : ‘ . L . : Mis Ss. 
Mission SANTA BARBARA 2 : ; : ; ‘ Te 
Tue Sacristy WALL, GARDEN, AND Towers, Mission SANTA 
BARBARA ; : : ‘ : : ; ’ ; LE SO 
InTERIOR OF Misston SANTA BARBARA . é : : ake 
Door into CEMETERY, SANTA BARBARA : ; ; . 166 
Mission BELL aT SANTA BARBARA : d 5 P ToS 
THe Otp ALTAR AT THE CHAPEL OF SAN ANTONIO DE Pata 167 
Ruins or Misston La Puristma CoNncEPCcION ; : «170 
Mission Santa Cruz . : . Y ¢ : ; Pik ae iy} 
Ruins oF Mission La SoLtepaD . . : ’ ; Aas ry i 
Mission SAN Jos£, SOON AFTER THE DECREE OF SECULAR- 
IZATION . i : . ; é : : : , Male i 
Mission SAN JuAN BAuTISTA, FROM THE PLAZA . ‘ ae | 
THE ArcHED Corripor, Mission San Juan Bautista tt oe 
Mission San Micuet ArcANGEL AND CorRIDORS ‘ a Cs 
Oxp Putpir at Misston San Micuet ArcANGEL . : ehh Baa 
RestoreD Monastery AND Mission CHurcH oF SAN FER- 
NANDO Rey . : ’ ; ; ; ; ‘ ; . 208 
Corripors AT SAN FERNANDO Rey, .. j : H . 208 
Ruins or Otp Apose WALL anD Cuurcu, Mission San FEr- 
NANDO Rey . : : ‘ : ‘ : : : eg fa | 
Monastery AND OLD Fountain aT Mission SAN FERNANDO 
ey ig ‘ : ol ‘ : : : : 3" 209 
Mission San Luis Rey, Partity Restorep . ; ‘ s Sele 48) 
THe Ruinep Attar, Mortuary Cuapet, San Luis Rey 214 
Sipe oF Mission San Luis Rey . : ‘ ; : oraLes 
GRAVEYARD, Ruins or Mortuary CHAPEL, AND Tower, 
Mission San Luis REY  . ‘ P : é ; Angie 
Mission Santa Inés ‘ ; : ‘ : : ee? 
Mission San RAFAEL, ARCANGEL . ; : ‘ Meee Poi Le 
Mission San Francisco SoLANO, AT SONOMA : : mote 4, 
CAMPANILE AND CHAPEL, SAN ANTONIO DE PALA. : . 246 
Mission CHapeL AT Los ANGELES, FROM THE PLAzA ParK 246 


Main Doorway at SANTA MARGARITA CHAPEL . ‘ d 


247 


The Old Franciscan Missions 
of California 





CHAPTER I 
HISTORICAL INTRODUCTION 


In the popular mind there is a misapprehension 
that is as deep-seated as it is ill-founded. It is 
that the California Missions are the only Missions 
(except one or two in Arizona and a few in Texas) 
and that they are the oldest in the country. This 
is entirely an error. A look at a few dates and his- 
toric facts will soon correct this mistake. 

Cortés had conquered Mexico; Pizarro was 
conqueror in Peru; Balboa had discovered the 
South Sea (the Pacific Ocean) and all Spain was 
aflame with gold-lust. Narvaez, in great pomp 
and ceremony, with six hundred soldiers of for- 
tune, many of them of good families and high 
social station, in his five specially built vessels, 
sailed to gain fame, fortune and the fountain of 
perpetual youth in what we now call Florida. 

Disaster, destruction, death—I had almost 


2 THE OLD FRANCISCAN MISSIONS 


said entire annihilation — followed him and scarce 
allowed his expedition to land, ere it was swal- 
lowed up, so that had it not been for the escape 
of Cabeza de Vaca, his treasurer, and a few others, 
there would have been nothing left to suggest 
that the history of the start of the expedition was 
any other than a myth. But De Vaca and his 
companions were saved, only to fall, however, 
into the hands of the Indians. What an unhappy 
fate! Was life to end thus? Were all the hopes, 
ambitions and glorious dreams of De Vaca to 
terminate in a few years of bondage to degraded 
savages? 

Unthinkable, unbearable, unbelievable. De 
Vaca was a man of power, a man of thought. He 
reasoned the matter out. Somewhere on the 
other side of the great island — for the world then 
thought of the newly-discovered America as a 
vast island — his people were to be found. He 
would work his way to them and freedom. He 
communicated his hope and his determination to 
his companions in captivity. Henceforth, regard- 
less of whether they were held as slaves by the 
Indians, or worshiped as demigods, — makers 
of great medicine, — either keeping them from 
their hearts’ desire, they never once ceased in 
their efforts to cross the country and reach the 
Spanish settlements on the other side. For eight 
long years the weary march westward continued, 
until, at length, the Spanish soldiers of the Vice- 
roy of New Spain were startled at seeing men 


HISTORICAL INTRODUCTION 3 


who were almost skeletons, clad in the rudest ab- 
original garb, yet speaking the purest Castilian 
and demanding in the tones of those used to 
obedience that they be taken to his noble and 
magnificent Viceroyship. Amazement, incredu- 
lity, surprise, gave way to congratulations and 
rejoicings, when it was found that these were the 
human drift of the expedition of which not a 
whisper, not an echo, had been heard for eight 
long years. 

Then curiosity came rushing in like a flood. 
Had they seen anything on the journey? Were 
there any cities, any peoples worth conquering; 
especially did any of them have wealth in gold, 
silver and precious stones like that harvested so 
easily by Cortés and Pizarro? 

Cabeza didn’t know really, but —, and his long 
pause and brief story of seven cities that he had 
heard of, one or two days’ journey to the north 
of his track, fired the imagination of the Viceroy 
and his soldiers of fortune. To be sure, though, 
they sent out a party of reconnaissance, under 
the control of a good father of the Church, Fray 
Marcos de Nizza, a friar of the Orders Minor, 
commonly known as a Franciscan, with Stephen, 
a negro, one of the escaped party of Cabeza de 
Vaca, as a guide, to spy out the land. 

Fray Marcos penetrated as far as Zuni, and 
found there the seven cities, wonderful and 
strange; though he did not enter them, as the un- 
curbed amorous demands of Stephen had led to 


4 THE OLD FRANCISCAN MISSIONS 


his death, and Marcos feared lest a like fate befall 
himself, but he returned and gave a fairly accu- 
rate account of what he saw. His story was not 
untruthful, but there are those who think it was 
misleading in its pauses and in what he did not 
tell. Those pauses and eloquent silences were 
construed by the vivid imaginations of his listen- 
ers to indicate what the Conquistadores desired, so 
a grand and glorious expedition was planned, to 
go forth with great sound of trumpets, in glad 
acclaim and glowing colors, led by his Superior 
Excellency and Most Nobly Glorious Potentate, 
Senyor Don Francisco Vasquez de Coronado, a 
native of Salamanca, Spain, and now governor 
of the Mexican province of New Galicia. 

It was a gay throng that started on that won- 
derful expedition from Culiacan early in 1540. 
Their hopes were high, their expectations keen. 
Many of them little dreamed of what was before 
them. Alarcon was sent to sail up the Sea of 
Cortés (now the Gulf of California) to keep in 
touch with the land expedition, and Melchior 
Diaz, of that sea party, forced his way up what is 
now the Colorado River to the arid sands of the 
Colorado Desert in Southern California, before 
death and disaster overtook him. 

Coronado himself crossed Arizona to Zuni — 
the pueblo of the Indians that Fray Marcos had 
gazed upon from a hill, but had not dared ap- 
proach — and took it by storm, receiving a wound 
in the conflict which laid him up for a while 


HISTORICAL INTRODUCTION 5 


and made it necessary to send his lieutenant, the 
Ensign Pedro de Tobar, to further conquests to 
the north and west. Hence it was that Tobar, 
and not Coronado, discovered the pueblos of the 
Hopi Indians. He also sent his sergeant, Carde- 
nas, to report on the stories told him of a mighty 
river also to the north, and this explains why Car- 
denas was the first white man to behold that elo- 
quent abyss since known as the Grand Canyon. 
And because Cardenas was Tobar’s subordinate 
officer, the high authorities of the Santa Fé Rail- 
way — who have yielded to a common-sense sug- 
gestion in the Mission architecture of their rail- 
way stations, and romantic, historic naming of 
their hotels — have called their Grand Canyon 
hotel, El Tovar, their hotel at Las Vegas, Cardenas, 
and the one at Williams (the junction point of the 
main line with the Grand Canyon branch), Fray 
Marcos. 

Poor Coronado, disappointed as to the finding 
and gaining of great stores of wealth at Zuni, 
pushed on even to the eastern boundaries of 
Kansas, but found nothing more valuable than 
great herds of buffalo and many people, and re- 
turned crestfallen, broken-hearted and almost dis- 
graced by his own sense of failure, to Mexico. 
And there he drops out of the story. But others 
followed him, and in due time this northern por- 
tion of the country was annexed to Spanish pos- 
sessions and became known as New Mexico. 

In the meantime the missionaries of the Church 


6 THE OLD FRANCISCAN MISSIONS 


were active beyond the conception of our modern 
minds in the newly conquered Mexican countries. 

The various orders of the Roman Catholic 
Church were indefatigable in their determination 
to found cathedrals, churches, missions, convents 
and schools. Jesuits, Franciscans and Dominicans 
vied with each other in the fervor of their efforts, 
and Mexico was soon dotted over with magnifi- 
cent structures of their.erection. Many of the 
churches of Mexico are architectural gems of the 
first water that compare favorably with the noted 
cathedrals of Europe, and he who forgets this 
overlooks one of the most important factors in 
Mexican history and civilization. 

The period of expansion and enlargement of 
their political and ecclesiastical borders continued 
until, in 1697, Fathers Kino and Salviaterra, of 
the Jesuits, with indomitable energy and un- 
quenchable zeal, started the conversion of the 
Indians of the peninsula of Lower California. 

In those early days, the name California was 
not applied, practically speaking, to the country 
we know as California. The explorers of Cortés 
had discovered what they imagined was an island, 
but afterwards learned was a peninsula, and this 
was soon known as California. In this California 
there were many Indians, and it was to missionize 
these that the God-fearing, humanity-loving, self- 
sacrificing Jesuits just named — not Franciscans 
— gave of their life, energy and love. The names 
of Padres Kino and Salviaterra will long live in 


HISTORICAL INTRODUCTION 7 


the annals of Mission history for their devotion 
to the spiritual welfare of the Indians of Lower 
California. 

The results of their labors were soon seen in 
that within a few years fourteen Missions were 
established, beginning with San Juan Londa in 
1697, and the more famous Loreto in 1698. 

When the Jesuits were expelled, in 1768, the 
Franciscans took charge of the Lower California 
Missions and established one other, that of San 
Fernando de Velicata, besides building a stone 
chapel in the mining camp of San Antonio Real, 
situated near Ventana Bay. 

The Dominicans now followed, and the Missions 
of El Rosario, Santo Domingo, Descanso, San Vi- 
centi Ferrer, San Miguel Fronteriza, Santo Tomas 
de Aquino, San Pedro Martir de Verona, El Mision 
Fronteriza de Guadalupe, and finally, Santa Ca- 
tarina de los Yumas were founded. This last 
Mission was established in 1797, and this closed 
the active epoch of Mission building in the penin- 
sula, showing twenty-three fairly flourishing es- 
tablishments in all. 

It is not my purpose here to speak of these Mis- 
sions of Lower California, except in-so-far as their 
history connects them with the founding of the 
Alta California Missions. A later chapter will 
show the relationship of the two. 

The Mission activity that led to the founding 
of Missions in Lower California had already long 
been in exercise in New Mexico. The reports of 


8 THE OLD FRANCISCAN MISSIONS 


Marcos de Nizza had fired the hearts of the zealous 
priests as vigorously as they had excited the cu- 
pidity of the Conquistadores. Four Franciscan 
priests, Marcos de Nizza, Antonio Victoria, Juan 
de Padilla and Juan de la Cruz, together with a 
lay brother, Luis de Escalona, accompanied Coro- 
nado on his expedition. On the third day out 
Fray Antonio Victoria broke his leg, hence was 
compelled to return, and Fray Marcos speedily 
left the expedition when Zuni was reached and 
nothing was found to satisfy the cupidity of the 
Spaniards. He was finally permitted to retire to 
Mexico, and there died, March 25, 1558. 

For a time Mission activity in New Mexico re- 
mained dormant, not only on account of intense 
preoccupation in other fields, but because the po- 
litical leaders seemed to see no purpose in attempt- 
ing the further subjugation of the country to the 
north (now New Mexico and Arizona). But about 
forty years after Coronado, another explorer was 
filled with adventurous zeal, and he applied for a 
charter or royal permission to enter the country, 
conquer and colonize it for the honor and glory 
of the king and his own financial reward and hon- 
orable renown. ‘This leader was Juan de Onate, 
who, in 1597, set out for New Mexico accompan- 
ied by ten missionary padres, and in September 
of that year established the second church in 
what is now United States territory. Juan de 
Onate was the real colonizer of this new country. 
It was in 1595 that he made a contract with the 


HISTORICAL INTRODUCTION 9 


Viceroy of New Spain to colonize it at his own 
expense. He was delayed, however, and could 
not set out until early in 1597, when he started 
with four hundred colonists, including two hun- 
dred soldiers, women and children, and great herds 
of cattle and flocks of sheep. In due time he 
reached what is now the village of Chamita, call- 
ing it San Gabriel de los Espanoles, a few miles 
north of Santa Fe, and there established, in Sep- 
tember, 1598, the first town of New Mexico, and 
the second of the United States (St. Augustine, in 
Florida, having been the first, established in 1560 
by Aviles de Menendez). 

The work of Onate and the epoch it represents 
is graphically, sympathetically and understand- 
ingly treated, from the Indian’s standpoint, by 
Marah Ellis Ryan, in her fascinating and illu- 
minating novel, The Flute of the Gods, which every 
student of the Missions of New Mexico and Arizona 
(as also of California) will do well to read. 

New Mexico has seen some of the most devoted 
missionaries of the world, one of these, Fray Ge- 
ronimo de Zarate Salmeron, having left a most in- 
teresting, instructive account of “ the things that 
have been seen and known in New Mexico, as 
well by sea as by land, from the year 1538 till that 
of 1626.” 

This account was written in 1626 to induce other 
missionaries to enter the field in which he was so 
earnest a laborer. For eight years he worked in 
New Mexico, more than 280 years ago. In 1618 


10 THE OLD FRANCISCAN MISSIONS 


he was parish priest at Jemez, mastered the In- 
dian language and baptized 6566 Indians, not 
counting those of Cia and Santa Ana. “ He also, 
single-handed and alone, pacified and converted 
the lofty pueblo of Acoma, then hostile to the 
Spanish. He built churches and monasteries, 
bore the fearful hardships and dangers of a mis- 
sionary’s life then in that wilderness, and has left 
us a most valuable chronicle.”’ This was trans- 
lated by Mr. Lummis and appeared in The Land 
of Sunshine. 

The missionaries who accompanied Juan de 
Onate in 1597 built a chapel at San Gabriel, but 
no fragment of it remains, though in 1680 its ruins 
were referred to. The second church in New 
Mexico was built about 1606 in Santa Fe, the 
new city founded the year before by Onate. This 
church, however, did not last long, for it was soon 
outgrown, and in 1622, Fray Alonzo de Bena- 
vides, the Franciscan historian of New Mexico, 
laid the foundation of the parish church, which 
was completed in 1627. When, in 1870, it was 
decided to build the stone cathedral in Santa Fé, 
this old church was demolished, except two large 
chapels and the old sanctuary. It had been de- 
scribed in the official records shortly prior to its 
demolition as follows: ‘‘ An adobe building 54 
yards long by 9% in width, with two small towers 
not provided with crosses, one containing two 
bells and the other empty; the church being cov- 
ered with the Crucero (the place where a church 


HISTORICAL INTRODUCTION 11 


takes the form of a cross by the side chapels), 
there are two large separate chapels, the one on 
the north side dedicated to Our Lady of the Ro- 
sary, called also ‘La Conquistadorea;’ and on 
the south side the other dedicated to St. Joseph.” 

Sometime shortly after 1636 the old church of 
San Miguel was built in Santa Fé, and its original 
walls still form a part of the church that stands 
to-day. It was partially demolished in the re- 
bellion of 1680, but was restored in 1710. 

In 1617, nearly three hundred years ago, there 
were eleven churches in New Mexico, the ruins of 
one of which, that of Pecos, can still be seen a few 
miles above Glorieta on the Santa Fe main line. 
This pueblo was once the largest in New Mexico, 
but it was deserted in 1840, and now its great 
house, supposed to have been much larger than 
the many-storied house of Zuni, is entirely in 
ruins. 

It would form a fascinating chapter could I 
here tell of the stirring history of some of the 
Missions established in New Mexico. There were 
martyrs by the score, escapes miraculous and 
wonderful. Among the Hopis one whole village 
was completely destroyed and in the neighbor- 
hood of seven hundred of its men — all of them 
—slain by their fellow-Hopis of other towns, 
simply because of their complaisance towards the 
hated, foreign long-gowns (as the Franciscan priests 
were called). Suffice it to say that Missions were 
established and churches built at practically all 


12 THE OLD FRANCISCAN MISSIONS 


of the Indian pueblos, and also at the Spanish 
settlements of San Gabriel and Santa Cruz de la 
Canyada, many of which exist to this day. In 
Texas, also, Missions had been established, the 
ruins of the chief of which may be visited in one 
day from the city of San Antonio. 


CHAPTER iI 


THE RELATIONSHIP OF THE MISSIONS OF LOWER 
CALIFORNIA (MEXICO) AND ALTA CALIFORNIA 
(UNITED STATES) 


RIGHTLY to understand the history of the Mis- 
sions of the California of the United States, it is 
imperative that the connection or relationship 
that exists between their history and that of the 
Missions of Lower California (Mexico) be clearly 
understood. 

As I have already shown, the Jesuit padres 
founded fourteen Missions in Lower California, 
which they conducted with greater or less success 
until 1767, when the infamous Order of Expul- 
sion of Carlos III of Spain drove them into exile. 

It had always been the intention of Spain to 
colonize and missionize Alta California, even as 
far back as the days of Cabrillo in 1542, and when 
Vizcaino, sixty years later, went over the same 
region, the original intention was renewed. But 
intentions do not always fructify and bring forth, 
so it was not until a hundred and sixty years after 
Vizcaino that the work was actually begun. The 
reasons were diverse and equally urgent. The 
King of Spain and his advisers were growing more 


14 ‘THE OLD FRANCISCAN MISSIONS 


and more uneasy about the aggressions of the Rus- 
sians and the English on the California or rather 
the Pacific Coast. Russia was pushing down 
from the north; England also had her establish- 
ments there, and with her insular arrogance Eng- 
land boldly stated that she had the right to Cali- 
fornia, or New Albion, as she called it, because 
of Sir Francis Drake’s landing and taking posses- 
sion in the name of “‘ Good Queen Bess.” Spain 
not only resented this, but began to realize an- 
other need. Her galleons from the Philippines 
found it a long, weary, tedious and disease-pro- 
voking voyage around the coast of South America 
to Spain, and besides, too many hostile and pi- 
ratical vessels roamed over the Pacific Sea to 
allow Spanish captains to sleep easy o’ nights. 
Hence it was decided that if ports of call were 
established. on the California coast, fresh meats 
and vegetables and pure water could be supplied 
to the galleons, and in addition, with presidios to 
defend them, they might escape the plundering 
pirates by whom they were beset. Accordingly 
plans were being formulated for the colonization 
and missionization of California when, by author- 
ity of his own sweet will, ruling a people who fully 
believed in the divine right of kings to do as they 
pleased, King Carlos the Third issued the procla- 
mation already referred to, totally and completely 
banishing the Jesuits from all parts of his domin- 
ions, under penalty of imprisonment and death. 
I doubt whether many people of to-day, even 


RELATIONSHIP OF THE MISSIONS 15 


though they be of the Catholic Church, can realize 
what obedience to that order meant to these de- 
voted priests. Naturally they must obey it — 
monstrous though it was — but the one thought 
that tore their hearts with anguish was: Who 
would care for their Indian charges? 

For these ignorant and benighted savages they 
had left their homes and given up all that life 
ordinarily means and offers. Were they to be 
allowed to drift back into their dark heathendom? 

No! In spite of his cruelty to the Jesuits, the 
king had provided that the Indians should not 
be neglected. He had appointed jone in whom he 
had especial confidence, Don José Galvez, as his 
Visitador General, and had conferred upon him 
almost plenary authority. To his hands was 
committed the carrying out of the order of ban- 
ishment, the providing of members of some other 
Catholic Order to care for the Indians of the Mis- 
sions, and later, to undertake the work of extend- 
ing the chain of Missions northward into Alta 
California, as far north as the Bay of Monterey, 
and even beyond. 

To aid him in his work Galvez appealed to the 
Superior of the Franciscan Convent in the City 
of Mexico, and Padre Junipero Serra, by common 
consent of the officers and his fellows, was de- 
nominated as the man of all men for the impor- 
tant office of Padre Presidente of the Jesuit Mis- 
sions that were to be placed henceforth under the 
care of the Franciscans. 


16 THE OLD FRANCISCAN MISSIONS 


This plan, however, was changed within a few 
months. It was decided to call upon the priests 
of the Dominican Order to take charge of the 
Jesuit Missions, while the Franciscans put all 
their strength and energy into the founding of 
the new Missions in Alta California. 

Thus it came to pass that the Franciscans took 
charge of the founding of the California Missions, 
and that Junipero Serra became the first real pio- 
neer of what is now so proudly denominated ‘‘ The 
Golden State.” 

The orders that Galvez had received were clear 
and positive: 

“Occupy and fortify San Diego and Monterey 
for God and the King of Spain.” He was a devout 
son of the Church, full of enthusiasm, having good 
sense, great executive ability, considerable fore- 
sight, untiring energy, and decided contempt for 
all routine formalities. He began his work with 
a truly Western vigor. Being invested with al- 
most absolute power, there were none above him 
to interpose vexatious formalities to hinder the 
immediate execution of his plans. 

In order that the spiritual part of the work 
might be as carefully planned as the political, 
Galvez summoned Serra. What a fine combina- 
tion! Desire and power hand in hand! What 
nights were spent by the two in planning! What 
arguments, what discussions, what final agree- 
ments the old adobe rooms occupied by them 
must have heard! But it is by just such men that 


, 
RELATIONSHIP OF THE MISSIONS 17 


great enterprises are successfully begun and exe- 
cuted. For fervor and enthusiasm, power and 
sense, when combined, produce results. Plans 
were formulated with a completeness and rapidity 
that equalled the best days of the Conquistadores. 
Four expeditions were to go: two by land and 
two by sea. So would the risk of failure be less- 
ened, and practical knowledge of both routes be 
gained. Galvez had two available vessels: the 
“San Carlos” and the “‘ San Antonio.” 

For money the visitor-general called upon the 
Pious Fund, which, on the expulsion of the Jesuits, 
he had placed in the hands of a governmental 
administrator. He had also determined that the 
Missions of the peninsula should do their share to 
help in the founding of the new Missions, and 
Serra approved and helped in the work. 

When Galvez arrived, he found Gaspar de Por- 
tola acting as civil and military governor, and 
Fernando Javier Rivera y Moncada, the former 
governor, commanding the garrison at Loreto. 
Both were captains, Rivera having been long in 
the country. He determined to avail himself of 
the services of these two men, each of them to 
command one of the land expeditions. Conse- 
quently with great rapidity, for those days, oper- 
ations were set in motion. Rivera in August or 
September, 1768, was sent on a commission to 
visit in succession all the Missions, and gather from 
each one all the provisions, live-stock, and imple- 
ments that could be spared. He was also to pre- 


18 THE OLD FRANCISCAN MISSIONS 


vail upon all the available families he could find 
to go along as colonists. In the meantime, others 
sent out by Galvez gathered in church furniture, 
ornaments, and vestments for the Missions, and 
later Serra made a tour for the same purpose. 
San José was named the patron saint of the expe- 
dition, and in December the ‘“‘ San Carlos” ar- 
rived at La Paz partially laden with supplies. 
The vessel was in bad condition, so it had to be 
unloaded, careened, cleaned, and repaired, and 
then reloaded, and in this latter work both Galvez 
and Serra helped, the former packing the sup- 
plies for the Mission of San Buenaventura, in 
which he was particularly interested, and Serra 
attending to those for San Carlos. They joked 
each other as they worked, and when Galvez 
completed his task ahead of Serra he had consid- 
erable fun at the Padre Presidente’s expense. In 
addition to the two Missions named, one other, 
dedicated to San Diego, was first to be established. 
By the ninth of January, 1769, the “ San Carlos” 
was ready. Confessions were heard, masses said, 
the communion administered, and Galvez made 
a rousing speech. Then Serra formally blessed 
the undertaking, cordially embraced Fray Parron, 
to whom the spiritual care of the vessel was in- 
trusted, the sails were lowered, and off started 
the first division of the party that meant so much 
to the future California. In another vessel Galvez 
went along until the “ San Carlos ”’ doubled the 
point and started northward, when, with gladness 


RELATIONSHIP OF THE MISSIONS 19 


in his heart and songs on his lips, he returned to 
still further prosecute his work. 

The fifteenth of February the “San Antonio,” 
under the command of Perez, was ready and 
started. Now the land expeditions must be 
moved. Rivera had gathered his stock, etc., at 
Santa Maria, the most northern of the Missions, 
but finding scant pasturage there, he had moved 
eight or ten leagues farther north to a place 
called by the Indians Velicata. Fray Juan Crespi 
was sent to join Rivera, and Fray Lasuen met 
him at Santa Maria in order to bestow the 
apostolic blessing ere the journey began, and on 
March 24 Lasuen stood at Velicata and saw the 
little band of pilgrims start northward for the 
land of the gentiles, driving their herds before 
them. What a procession it must have been! 
The animals, driven by Indians under the direc- 
tion of soldiers and priests, straggling along or 
dashing wildly forward as such creatures are wont 
to do! MHere, as well as in the starting of the 
“San Carlos” and “San Antonio,” is a great 
scene for an artist, and some day canvases worthy 
the subjects should be placed in the California 
State Capitol at Sacramento. 

Governor Portola was already on his way north, 
but Serra was delayed by an ulcerated foot and 
leg, and, besides, he had not yet gathered to- 
gether all the Mission supplies he needed, so it 
was May 15 before this division finally left Veli- 
cata. The day before leaving, Serra established 


20 ‘THE OLD FRANCISCAN MISSIONS 


the Mission of San Fernando at the place of their 
departure, and left Padre Campa in charge. 

Padre Serra’s diary, kept in his own hand- 
writing during this trip from Loreto to San Diego, 
is now in the Edward E. Ayer Library in Chicago. 
Some of his expressions are most striking. In 
one place, speaking of Captain Rivera’s going 
from Mission to Mission to take from them 
*‘ whatever he might choose of what was in them 
for the founding of the new Missions,” he says: 
“Thus he did; and altho it was with a some- 
what heavy hand, it was undergone for God and 
the king.” t 

The work of Galvez for Alta California was by 
no means yet accomplished. Another vessel, the 
“San Jose,” built at his new shipyard, appeared 
two days before the “‘ San Antonio ”’ set sail, and 
soon afterwards Galvez went across the gulf in it 
to secure a load of fresh supplies. The sixteenth 
of June the “‘ San José ”’ sailed for San Diego as 
a relief boat to the “San Carlos” and “San 
Antonio,” but evidently met with misfortune, for 
three months later it returned to the Loreto 
harbor with a broken mast and in general bad 
condition. It was unloaded and repaired at San 
Blas, and in the following June again started out, 
laden with supplies, but never reached its destina- 
tion, disappearing forever without leaving a trace 
behind. 

The “‘ San Antonio ” first arrived at San Diego. 
About April 11, 1769, it anchored in the bay, and 


RELATIONSHIP OF THE MISSIONS 21 


awakened in the minds of the natives strange’ 
feelings of astonishment and awe. Its presence 
recalled to them the “‘ stories of the old,” when a 
similar apparition startled their ancestors. ‘That 
other white-winged creature had come long gen- 
erations ago, and had gone away, never to be 
seen again. Was this not to do likewise? Ah, 
no! in this vessel was contained the beginning of 
the end of the primitive man. The solitude of 
the centuries was now to be disturbed and its 
peace invaded; aboriginal life destroyed forever. 
The advent of this vessel was the death knell of 
the Indian tribes. 

Little, however, did either the company on 
board the “‘ San Antonio” or the Indians them- 
selves conceive such thoughts as these on that 
memorable April day. 

But where was the “‘ San Carlos,” which sailed 
almost a month earlier than the “‘ San Antonio’? 
She was struggling with difficulties, — leaking 
water-casks, bad water, scurvy, cold weather. 
Therefore it was not until April 29 that she ap- 
peared. In vain the captain of the “ San Anto- 
nio”’ waited for the “San Carlos” to launch a 
boat and to send him word as to the cause of the 
late arrival of the flagship; so he visited her to 
discover for himself the cause. He found a sorry 
state of affairs. All on board were ill from scurvy. 
Hastily erecting canvas houses on the beach, the 
men of his own crew went to the relief of their 
suffering comrades of the other vessel. Then the 


22 THE OLD FRANCISCAN MISSIONS _ 


crew of the relieving ship took the sickness, and 
soon there were so few well men left that they 
could scarcely attend the sick and bury the dead. 
Those first two weeks in the new land, in the 
month of May, 1769, were never to be forgotten. » 
Of about ninety sailors, soldiers, and mechanics, 
less than thirty survived; over sixty were buried 
by the wash of the waves of the Bay of Saint 
James. 

Then came Rivera and Crespi, with Lieutenant 
Fages and twenty-five soldiers. 

Immediately a permanent camp was sought 
and found at what is now known as Old San 
Diego, where the two old palms still remain, with 
the ruins of the presidio on the hill behind. Six 
weeks were busily occupied in caring for the sick 
and in unloading the ‘San Antonio.” Then the 
fourth and last party of the explorers arrived, — 
Governor Portola on June 29, and Serra on July 1. 
What a journey that had been for Serra! He had 
walked all the way, and, after two days out, a 
badly ulcerated leg began to trouble him. Por- 
tola wished to send him back, but Serra would not 
consent. He called to one of the muleteers and 
asked him to make just such a salve for his wound 
as he would put upon the saddle galls of one of 
his animals. It was done, and in a single night 
the ointment and the Father’s prayers worked 
the miracle of healing. 

After a general thanksgiving, in which explo- 
ding gunpowder was used to give effect, a con- 


2 


RELATIONSHIP OF THE MISSIONS ~ 28 


sultation was held, at which it was decided to 
send back the “San Antonio” to San Blas for 
supplies, and for new crews for herself and the 
“San Carlos.” A land expedition under Portola 
was to go to Monterey, while Serra and others 
remained at San Diego to found the Mission. 
The vessel sailed, Portola and his band started 
north, and on July 16, 1769, Serra raised the 
cross, blessed it, said mass, preached, and form- 
ally established the Mission of San Diego de 
Alcala. 

It mattered not that the Indians held aloof; 
that only the people who came on the expedition 
were present to hear. From the hills beyond, 
doubtless, peered and peeped the curious natives. 
All was mysterious to them. Later, however, 
they became troublesome, stealing from the sick 
and pillaging from the ‘San Carlos.” At last, 
they made a determined raid for plunder, which 
the Spanish soldiers resisted. A flight of arrows 
was the result. A boy was killed and three of the 
new-comers wounded. A volley of musket-balls 
killed three Indians, wounded several more, and 
cleared the settlement. After such an introduc- 
tion, there is no wonder that conversions were 
slow. Not a neophyte gladdened the Father’s 
heart for more than a year. 


CHAPTER III 
THE MISSIONS FOUNDED BY PADRE JUNIPERO SERRA 


San Dieco Mission founded, Serra was im- 
patient to have work begun elsewhere. Urging 
the governor to go north immediately, he rejoiced 
when Portola, Crespi, Rivera, and Fages started, 
with a band of soldiers and natives. ‘They set 
out gaily, gladly. They were sure of a speedy 
journey to the Bay of Monterey, discovered by 
Cabrillo, and seen again and charted by Viz- 
caino, where they were to establish the second 
Mission. 

Strange to say, however, when they reached 
Monterey, in the words of Scripture, “ their eyes 
were holden,” and they did not recognize it. 
They found a bay which they fully described, 
and while we to-day clearly see that it was the 
bay they were looking for, they themselves thought 
it was another one. Believing that Vizcaino had 
made an error in his chart, they pushed on further 
north. The result of this disappointment was of 
vast consequence to the later development of 
California, for, following the coast line inland, 
they were bound to strike the peninsula and ul- 
timately reach the shores of what is now San 





SERRA CROSS, ON MT. RUBIDOUX, RIVERSIDE, CALIF. 


Under which sunrise services are held at Easter and Christmastide. 





Photograph by C. C. Pierce & Co., Los Angeles. 
MEMORIAL TABLET AND GRAVES OF PADRES SERRA, CRESPI, AND LASUEN, IN 


MISSION SAN CARLOS BORROMEO, CARMEL VALLEY, MONTEREY. 


MISSIONS FOUNDED BY PADRE SERRA 25 


Francisco Bay. This was exactly what was 
done, and on November 2, 1769, one of Por- 
tola’s men, ascending ahead of the others to the 
crest of a hill, caught sight of this hitherto un- 
known and hidden body of water. How he 
would have shouted had he understood! How 
thankful and joyous it would have made Portola 
and Crespi and the others. For now was the 
discovery of that very harbor that Padre Serra 
had so fervently hoped and prayed for, the harbor 
that was to secure for California a Mission “ for 
our father Saint Francis.” Yet not one of them 
either knew or seemed to comprehend the im- 
portance of that which their eyes had seen. In- 
stead, they were disheartened and disappointed 
_ by a new and unforeseen obstacle to their further 
progress. The narrow channel (later called the 
Golden Gate by Frémont), barred their way, and 
as their provisions were getting low, and they 
certainly were much further north than they 
ought to have been to find the Bay of Monterey, 
Portola gave the order for the return, and sadly, 
despondently, they went back to San Diego. 

On the march south, Portola’s mind was made 
up. This whole enterprise was foolish and chi- 
merical. He had had enough of it. He was going 
back home, and as the “‘ San Antonio” with its 
promised supplies had not yet arrived, and the 
camp was almost entirely out of food, he an- 
nounced the abandonment of the expedition and 
an immediate return to Lower California. 


26 THE OLD FRANCISCAN MISSIONS 


Now came Serra’s faith to the fore, and that 
resolute determination and courage that so marked 
his life. The decision of Portola had gone to 
his heart like an arrow. What! Abandon the 
Missions before they were fairly begun? Where 
was their trust in God? It was one hundred and 
sixty-six years since Vizcaino had been in this 
port, and if they left it now, when would another 
expedition be sent? In those years that had 
elapsed since Vizcaino, how many precious In- 
dian souls had been lost because they had not 
received the message of salvation? He pleaded 
and begged Portola to reconsider. For awhile 
the governor stood firm. Serra also had a strong 
will. From a letter written to Padre Palou, who 
was left behind in charge of the Lower California 
Missions, we see his intention: “‘ If we see that 
along with the provisions hope vanishes, I shall 
remain alone with Father Juan Crespi and hold 
out to the last breath.” 

With such a resolution as this, Portola could 
not cope. Yielding to Serra’s persuasion, he con- 
sented to wait while a novena (a nine days’ de- 
votional exercise) was made to St. Joseph, the holy 
patron of the expedition. Fervently day by day 
Serra prayed. On the day of San José (St. Jo- 
seph) a high mass was celebrated, and Serra 
preached. On the fourth day the eager watchers 
saw the vessel approach. Then, strange to say, 
It disappeared, and as the sixth, seventh and 
eighth days passed and it did not reappear again, 


MISSIONS FOUNDED BY PADRE SERRA 27 


hope seemed to sink lower in the hearts of all but 
Serra and his devoted brother Crespi. On the 
ninth and last day — would it be seen? Bowing 
himself in eager and earnest prayer Serra pleaded 
that his faith be not shamed, and, to his intense 
delight, doubtless while he prayed, the vessel sailed 
into the bay. 

Joy unspeakable was felt by every one. The 
provisions were here, the expedition need not be 
abandoned; the Indians would yet be converted 
to Holy Church and all was well. A service of 
thanksgiving was held, and happiness smiled on 
every face. 

With new energy, vigor, and hope, Portola set 
out again for the search of Monterey, accom- 
panied by Serra as well as Crespi. This time 
the attempt was successful. They recognized the 
bay, and on June 3, 1770, a shelter of branches 
was erected on the beach, a cross made ready near 
an old oak, the bells were hung and blessed, and 
the services of founding began. Padre Serra 
preached with his usual fervor; he exhorted the 
natives to come and be saved, and put to rout all 
infernal foes by an abundant sprinkling of holy 
water. The Mission was dedicated to San Carlos 
Borromeo. 

Thus two of the long desired Missions were 
established, and the passion of Serra’s longings, 
instead of being assuaged, raged now all the 
fiercer. It was not long, however, before he 
found it to be bad policy to have the Missions for 


28 THE OLD FRANCISCAN MISSIONS 


the Indian neophytes too near the presidio, or 
barracks for the soldiers. These latter could not 
always be controlled, and they early began a 
course which was utterly demoralizing to both 
sexes, for the women of a people cannot be de- 
bauched without exciting the men to fierce anger, 
or making them as bad as their women. Hence 
Serra removed the Missions: that of San Diego 
six miles up the valley to a point where the ruins 
now stand, while that of San Carlos he re-estab- 
blished in the Carmelo Valley. 

The Mission next to be established should have 
been San Buenaventura, but events stood in the 
way; so, on July 14, 1771, Serra (who had been 
zealously laboring with the heathen near Mon- 
terey), with eight soldiers, three sailors, and a 
few Indians, passed down the Salinas River and 
established the Mission of San Antonio de Padua. 
The site was a beautiful one, in an oak-studded 
glen, near a fair-sized stream. The passionate 
enthusiasm of Serra can be understood from the 
fact that after the bells were hung from a tree, 
he loudly tolled them, crying the while like one 
possessed: ‘*‘ Come, gentiles, come to the Holy 
Church, come and receive the faith of Jesus 
Christ!’ Padre Pieras could not help reminding 
his superior that not an Indian was within sight 
or hearing, and that it would be more practical 
to proceed with the ritual. One native, however, 
did witness the ceremony, and he soon brought a 
large number of his companions, who became 


MISSIONS FOUNDED BY PADRE SERRA 29 


tractable enough to help in erecting the rude 
church, barracks and houses with which the priests 
and soldiers were compelled to be content in those 
early days. 

On September 8, Padres Somera and Cambon 
founded the Mission of San Gabriel Arcangel, 
originally about six miles from the present site. 
Here, at first, the natives were inclined to be hos- 
tile, a large force under two chieftains appearing, 
in order to prevent the priests from holding their 
service. But at the elevation of a painting of the 
Virgin, the opposition ceased, and the two chief- 
tains threw their necklaces at the feet of the 
Beautiful Queen. Still, a few wicked men can 
undo in a short time the work of many good ones. 
Padre Palou says that outrages by soldiers upon 
the Indian women precipitated an attack upon 
the Spaniards, especially upon two, at one of 
whom the chieftain (whose wife had been out- 
raged by the man) fired an arrow. Stopping it 
with his shield, the soldier levelled his musket and 
shot the injured husband dead. Ah! sadness of 
it! The unbridled passions of men of the new race 
already foreshadowed the death of the old race, 
even while the good priests were seeking to elevate 
and to Christianize them. This attack and con- 
sequent disturbance delayed still longer the found- 
ing of San Buenaventura. 

On his way south (for he had now decided to go 
to Mexico), Serra founded, on September 1, 1772, 
the Mission of San Luis Obispo de Tolosa. The 


30 THE OLD FRANCISCAN MISSIONS 


natives called the location Tixlini, and half a 
league away was a famous canyada in which 
Fages, some time previously, had killed a number 
of bears to provide meat for the starving people 
at Monterey. This act made the natives well 
disposed towards the priests in charge of the new 
Mission, and they helped to erect buildings, 
offered their children for baptism, and brought 
of their supply of food to the priests, whose stores 
were by no means abundant. 

While these events were transpiring, Governor 
Portola had returned to Lower California, and 
Lieutenant Fages was appointed commandant 
in his stead. This, it soon turned out, was a 
great mistake. Fages and Serra did not work well 
together, and, at the time of the founding of 
San Luis Obispo, relations between them were 
strained almost to breaking. Serra undoubtedly 
had just cause for complaint. The enthusiastic, 
impulsive missionary, desirous of furthering his 
important religious work, believed himself to 
be restrained by a cold-blooded, official-minded 
soldier, to whom routine was more important than 
the salvation of the Indians. Serra complained 
that Fages opened his letters and those of his fel- 
low missionaries; that he supported his soldiers 
when their evil conduct rendered the work of the 
missionaries unavailing; that he interfered with 
the management of the stations and the punish- 
ment of neophytes, and devoted to his own uses 
the property and facilities of the Missions. 


MISSIONS FOUNDED BY PADRE SERRA 831 


In the main, this complaint received attention 
from the Junta in Mexico. Fages was ultimately 
removed, and Rivera appointed governor in his 
place. More missionaries, money, and supplies 
were placed at Serra’s disposal, and he was author- 
ized to proceed to the establishment of the addi- 
tional Missions which he had planned. He also 
obtained authority from the highest powers of 
the Church to administer the important sacrament 
of confirmation. This is a right generally con- 
ferred only upon a bishop and his superiors, but 
as California was so remote and the visits of the 
bishop so rare, it was deemed appropriate to grant 
this privilege to Serra. 

Rejoicing and grateful, the earnest president 
sent Padres Fermin Francisco de Lasuen and 
Gregorio Amurrio, with six soldiers, to begin work 
at San Juan Capistrano. This occurred in August, 
1775. On the thirtieth of the following October, 
work was begun, and everything seemed aus- 
picious, when suddenly, as if God had ceased to 
smile upon them, terrible news came from San 
Diego. There, apparently, things had been going 
well. Sixty converts were baptized on October 
3, and the priests rejoiced at the success of their 
efforts. But the Indians back in the mountains 
were alarmed and hostile. Who were these white- 
faced strangers causing their brother aborigines 
to kneel before a strange God? What was the 
meaning of that mystic ceremony of sprinkling 
with water? The demon of priestly jealousy was 


32. THE OLD FRANCISCAN MISSIONS 


awakened in the breasts of the tingaivashes — 
the medicine-men—of the tribes about San 
Diego, who arranged a fierce midnight attack 
which should rid them forever of these foreign 
conjurers, the men of the “ bad medicine.” 

Exactly a month and a day after the baptism of 
the sixty converts, at the dead of night, the 
Mission buildings were fired and the eleven per- 
sons of Spanish blood were awakened by flames 
and the yells of a horde of excited savages. A 
fierce conflict ensued. Arrows were fired on the 
one side, gun-shots on the other, while the flames 
roared in accompaniment and lighted the scene. 
Both Indians and Spaniards fell. The following 
morning, when hostilities had ceased and the 
enemy had withdrawn, the body of Padre Jayme 
was discovered in the dry bed of a neighboring 
creek, bruised from head to foot with blows from 
stones and clubs, naked, and bearing eighteen 
arrow-wounds. 

The sad news was sent to Serra, and his words, 
at hearing it, show the invincible missionary 
spirit of the man: “God be thanked! Now the 
soil is watered; now will the reduction of the 
Dieguinos be complete!” 

At San Juan Capistrano, however, the news 
caused serious alarm. Work ceased, the bells were 
buried, and the priests returned. 

In the meantime events were shaping elsewhere 
for the founding of the Mission of San Francisco. 
Away yonder, in what is now Arizona, but was 


MISSIONS FOUNDED BY PADRE SERRA 33 


then a part of New Mexico, were several Missions, 
some forty miles south of the city of Tucson, and 
it was decided to connect these, by means of a 
good road, with the Missions of California. Cap- 
tain Juan Bautista de Anza was sent to find this 
road. He did so, and made the trip successfully, 
going with Padre Serra from San Gabriel as far 
north as Monterey. 

On his return, the Viceroy, Bucareli, gave orders 
that he should recruit soldiers and settlers for 
the establishment and protection of the new 
Mission on San Francisco Bay. We have a full 
roster, in the handwriting of Padre Font, the 
Franciscan who accompanied the expedition, of 
those who composed it. Successfully they crossed 
the sandy wastes of Arizona and the barren deso- 
lation of the Colorado Desert (in Southern Cali- 
fornia). 

On their arrival at San Gabriel, January 4, 
1776 (memorable year on the other side of the 
continent), they found that Rivera, who had been 
appointed governor in Portola’s stead, had arrived 
the day before, on his way south to quell the 
Indian disturbances at San Diego, and Anza, on 
hearing the news, deemed the matter of sufficient 
importance to justify his turning aside from his 
direct purpose and going south with Rivera. 
Taking seventeen of his soldiers along, he left the 
others to recruit their energies at San Gabriel, 
but the inactivity of Rivera did not please him, 
and, as things were not going well at San Gabriel, 


34 THE OLD FRANCISCAN MISSIONS 


he soon returned and started northward. It was 
a weary journey, the rains having made some parts 
of the road well-nigh impassable, and even the 
women had to walk. Yet on the tenth of March 
they all arrived safely and happily at Monterey, 
where Serra himself came to congratulate them. 

After an illness which confined him to his bed, 
Anza, against the advice of his physician, started 
to investigate the San Francisco region, as upon 
his decision rested the selection of the site. The 
bay was pretty well explored, and the site chosen, 
near a spring and creek, which was named from the 
day, — the last Friday in Lent, — Arroyo de los 
Dolores. Hence the name so often applied to the 
Mission itself: it being commonly known even 
to-day as “* Mission Dolores.” 

His duty performed, Anza returned south, and 
Rivera appointed Lieutenant Moraga to take 
charge of the San Francisco colonists, and on 
July 26, 1776, a camp was pitched on the 
allotted site. The next day a building of tules 
was begun and on the twenty-eighth of the same 
month mass was said by Padre Palou. In the 
meantime, the vessel “‘ San Carlos ” was expected 
from Monterey with all needful supplies for both 
the presidio and the new Mission, but, buffeted 
by adverse winds, it was forced down the coast 
as far as San Diego, and did not arrive outside 
of what is now the bay of San Francisco until 
August 17. 

The two carpenters from the ‘“ San Carlos,” 


MISSIONS FOUNDED BY PADRE SERRA 35 


with a squad of sailors, were set to work on the new 
buildings, and on September 17 the foundation cere- 
monies of the presidio took place. On that same 
day, Lord Howe, of the British army, with his 
Hessian mercenaries, was rejoicing in the city of 
New York in anticipation of an easy conquest of 
the army of the revolutionists. 

It was the establishment of that presidio, fol- 
lowed by that of the Mission on October 9, which 
predestined the name of the future great American 
city, born of adventure and romance. 

Padres Palou and Cambon had been hard at 
work since the end of July. Aided by Lieutenant 
Moraga, they built a church fifty-four feet long, 
and a house thirty by fifteen feet, both structures 
being of wood, plastered with clay, and roofed with 
tules. On October 3, the day preceding the festival 
of St. Francis, bunting and flags from the ships 
were brought to decorate the new buildings; but, 
owing to the absence of Moraga, the formal dedi- 
cation did not take place until October 9. Happy 
was Serra’s friend and brother, Palou, to celebrate 
high mass at this dedication of the church named 
after the great founder of his Order, and none the 
less so were his assistants, Fathers Cambon, 
Nocedal, and Pefia. 

Just before the founding of the Mission of 
San Francisco, the Spanish Fathers witnessed an 
Indian battle. Natives advanced from the region 
of San Mateo and vigorously attacked the San 
Francisco Indians, burning their houses and com- 


36 THE OLD FRANCISCAN MISSIONS 


pelling them to flee on their tule rafts to the islands 
and the opposite shores of the bay. Months 
elapsed before these defeated Indians returned, to 
afford the Fathers at San Francisco an opportunity 
to work for the salvation of their souls. 

In October of the following year, Serra paid 
his first visit to San Francisco, and said mass on 
the titular saint’s day. Then, standing near the 
Golden Gate, he exclaimed: ‘‘ Thanks be to God 
that now our father, St. Francis, with the holy 
processional cross of Missions, has reached the 
last limit of the Californian continent. To go 
farther he must have boats.” 

The same month in which Palou dedicated the 
northern Mission, found Serra, with Padre Gre- 
gorio Amurrio and ten soldiers, wending their way 
from San Diego to San Juan Capistrano, the foun- 
dation of which had been delayed the year pre- 
vious by the San Diego massacre. They disin- 
terred the bells and other buried materials and 
without delay founded the Mission. With his 
customary zeal, Serra caused the bells to be hung 
and sounded, and said the dedicatory mass on 
November 1, 1776. The original location of this 
Mission, named by the Indians Sajirit, was ap- 
proximately the site of the present church, whose 
pathetic ruins speak eloquently of the frightful 
earthquake which later destroyed it. 

Aroused by a letter from Viceroy Bucareli, 
Rivera hastened the establishment of the eighth 
Mission. A place was found near the Guadalupe 


MISSIONS FOUNDED BY PADRE SERRA 37 


River, where the Indians named Tares had four 
rancherias, and which they called Thamien. Here 
Padre Tomas de la Pena planted the cross, erected 
an enramada, or brush shelter, and on January 12, 
1777, said mass, dedicating the new Mission to 
the Virgin, Santa Clara, one of the early converts 
of Francis of Assisi. 

On February 3, 1777, the new governor of 
Alta California, Felipe de Neve, arrived at Mon- 
terey and superseded Rivera. He quickly es- 
tablished the pueblo of San José, and, a year or 
two later, Los Angeles, the latter under the long 
title of the pueblo of “‘ Nuestra Senora, Reina de 
los Angeles,” — Our Lady, Queen of the Angels. 

In the meantime, contrary to the advice and 
experience of the padres, the new Viceroy, Croix, 
determined to establish two Missions on the Col- 
orado River, near the site of the present city of 
Yuma, and conduct them not as Missions with 
the Fathers exercising control over the Indians, 
but as towns in which the Indians would be under 
no temporal restraint. ‘The attempt was unfor- 
tunate. The Indians fell upon the Spaniards 
and priests, settlers, soldiers, and Governor 
Rivera himself perished in the terrific attack. 
Forty-six men met an awful fate, and the 'women 
were left to a slavery more frightful than death. 
This was the last attempt made by the Spaniards 
to missionize the Yumas. 

With these sad events in mind the Fathers 
founded San Buenaventura on March 31, 1782. 


388 THE OLD FRANCISCAN MISSIONS 


Serra himself preached the dedicatory sermon. 
The Indians came from their picturesque conical 
huts of tule and straw, to watch the raising of 
the cross, and the gathering at this dedication 
was larger than at any previous ceremony in 
California; more than seventy Spaniards with 
their families, together with large numbers of 
Indians, being there assembled. 

The next month, the presidio of Santa Barbara 
was established. 

In the end of 1783, Serra visited all the southern 
Missions to administer confirmation to the neo- 
phytes, and in January, 1784, he returned to San 
Carlos at Monterey. 

For some time his health had been failing, 
asthma and a running sore on his breast both 
causing him much trouble. Everywhere un- 
easiness was felt at his physical condition, but 
though he undoubtedly suffered keenly, he re- 
fused to take medicine. The padres were prepared 
at any time to hear of his death. But Serra 
calmly went on with his work. He confirmed the 
neophytes at San Luis Obispo and San Antonio, 
and went to help dedicate the new church recently 
built at Santa Clara, and also to San Francisco. 
Called back to Santa Clara by the sickness of 
Padre Murguia, he was saddened by the death 
of that noble and good man, and felt he ought to 
prepare himself for death. But he found strength 
to return to San Carlos at Monterey, and there, 
on Saturday, August 28, 1784, he passed to his 


MISSIONS FOUNDED BY PADRE SERRA 39 


eternal reward, at the ripe age of seventy years, 
nine months and four days. His last act was to 
walk to the door, in order that he might look out 
upon the beautiful face of Nature. The ocean, 
the sky, the trees, the valley with its wealth of 
verdure, the birds, the flowers — all gave joy 
to his weary eyes. Returning to his bed, he 
“fell asleep,” and his work on earth ended. He 
was buried by his friend Palou at his beloved 
Mission in the Carmelo Valley, and there his dust 
now rests. 


CHAPTER IV 


THE MISSIONS FOUNDED BY PADRE FERMIN FRAN- 
CISCO LASUEN 


Ar Padre Serra’s death Fermin Francisco 
Lasuen was chosen to be his successor as padre- 
presidente. At the time of his appointment he 
was the priest in charge at San Diego. He was 
elected by the directorate of the Franciscan 
College of San Fernando, in the City of Mexico, 
February 6, 1785, and on March 13, 1787, the 
Sacred Congregation at Rome confirmed his 
appointment, according to him the same right of 
confirmation which Serra had exercised. In five 
years this Father confirmed no less than ten 
thousand, one hundred thirty-nine persons. 

Santa Barbara was the next Mission to be 
founded. For awhile it seemed that it would be 
located at Montecito, now the beautiful and 
picturesque suburb of its larger sister; but 
President Lasuen doubtless chose the site the 
Mission now occupies. Well up on the foothills 
of the Sierra Santa Inés, it has a commanding 
view of valley, ocean and islands beyond. In- 
deed, for outlook, it is doubtful if any other 
Mission equals it. It was formally dedicated on 


December 4, 1786. 


MISSIONS FOUNDED BY PADRE LASUEN 41 


Various obstacles to the establishment of 
Santa Barbara had been placed in the way of the 
priests. Governor Fages wished to curtail their 
authority, and sought to make innovations which 
the padres regarded as detrimental in the highest 
degree to the Indians, as well as annoying and 
humiliating to themselves. This was the reason 
of the long delay in founding Santa Barbara. It 
was the same with the following Mission. It had 
long been decided upon. Its site was selected. The 
natives called it Algsacupi. It was to be dedicated 
““to the most pure and sacred mystery of the 
Immaculate Conception of the most Holy Virgin 
Mary, Mother of God, Queen of Heaven, Queen 
of Angels, and Our Lady,” a name usually, 
however, shortened in Spanish parlance to “ La 
Purisima Concepcion.” On December 8, 1787, 
Lasuen blessed the site, raised the cross, said mass 
and preached a sermon; but it was not until 
March, 1788, that work on the buildings was be- 
gun. An adobe structure, roofed with tiles, was 
completed in 1802, and, ten years later, destroyed 
by earthquake. 

The next Mission founded by Lasuen was that 
of Santa Cruz. -On crossing the coast range from 
Santa Clara, he thus wrote: “I found in the site 
the most excellent fitness which had been reported 
to me. I found, beside, a stream of water, very 
near, copious, and important. On August 28, 
the day of Saint Augustine, I said mass, and raised 
a cross on the spot where the establishment is to be. 


42 THE OLD FRANCISCAN MISSIONS 


Many gentiles came, old and young, of both sexes, 
and showed that they would gladly enlist under 
the Sacred Standard. Thanks be to God!” 

On Sunday, September 25, Sugert, an Indian 
chief of the neighborhood, assured by the priests 
and soldiers that no harm should come to him or 
his people by the noise of exploding gunpowder, 
came to the formal founding. Mass was said, 
a Te Deum chanted, and Don Hermenegildo Sol, 
Commandant of San Francisco, took possession 
of the place, thus completing the foundation. 
To-day nothing but a memory remains of the 
Mission of the Holy Cross, it having fallen into 
ruins and totally disappeared. 

Lasuen’s fourth Mission was founded in this 
same year, 1791. He had chosen a site, called 
by the Indians Chuttusgelis, and always known to 
the Spaniards as Soledad, since their first occupa- 
tion of the country. Here; on October 9, Lasuen, 
accompanied by Padres Sitjar and Garcia, in the 
presence of Lieutenant José Arguello, the guard, 
and a few natives, raised the cross, blessed the 
site, said mass, and formally established the 
Mission of “Nuestra Senyora de la Soledad.” 

One interesting entry in the Mission books is 
worthy of mention. In September, 1787, two 
vessels belonging to the newly founded United 
States sailed from Boston. The smaller of these 
was the “Lady Washington,” under command of 
Captain Gray. In the Soledad Mission register 
of baptisms, it is written that on May 19, 1793, 


MISSIONS FOUNDED BY PADRE LASUEN 48 


there was baptized a Nootka Indian, twenty years 
of age, “‘ Inquina, son of a gentile father, named 
Taguasmiki, who in the year 1789 was killed by 
the American Gert [undoubtedly Gray], Captain 
of the vessel called ‘ Washington,’ belonging to the 
Congress of Boston.” 

For six years no new Missions were founded: 
then, in 1797, four were established, and one in 
1798. These, long contemplated, were delayed 
for a variety of reasons. It was the purpose of 
the Fathers to have the new Missions farther in- 
land than those already established, that they 
might reach more of the natives: those who lived 
in the valleys and on the slopes of the foothills. 
Besides this, it had always been the intent of the 
Spanish government that further explorations 
of the interior country should take place, so that, 
as the Missions became strong enough to support 
themselves, the Indians there might be brought 
under the influence of the Church. Governor 
Neve’s regulations say: 


“It is made imperative to increase the number of 
Reductions (stations for converting the Indians) in 
proportion to the vastness of the country occupied, 
and although this must be carried out in the succession 
and order aforesaid, as fast as the older establishments 
shall be fully secure, etc.,” and earlier, “‘ while the 
breadth of the country is unknown (it) is presumed 
to be as great as the length, or greater (200 leagues), 


since its greatest breadth is counted by thousands of 
leagues.” 


44. THE OLD FRANCISCAN MISSIONS 


Various investigations were made by the nearest 
priests in order to select the best locations for 
the proposed Missions, and, in 1796, Lasuen re- 
ported the results to the new governor, Borica, 
who in turn communicated them to the Viceroy 
in Mexico. Approval was given and orders 
issued for the establishment of the five new Mis- 
sions. 

On June 9, 1797, Lasuen left San Francisco for 
the founding of the Mission San José, then called 
the Alameda. The following day, a brush church 
was erected, and, on the morrow, the usual foun- 
dation ceremonies occurred. The natives named 
the site Oroysom. Beautifully situated on the foot- 
hills, with a prominent peak near by, it offers an 
extensive view over the southern portion of the 
San Francisco Bay region. At first, a wooden 
structure with a grass roof served as a church; 
but later a brick structure was erected, which 
Von Langsdorff visited in 1806. 

It seems singular to us at this date that although 
the easiest means of communication between the 
Missions of Santa Clara, San José and San Fran- 
cisco was by water on the Bay of San Francisco, 
the padre and soldiers at San Francisco had no 
boat or vessel of any kind. Langsdorff says of 
this: “‘ Perhaps the missionaries are afraid lest 
if there were boats, they might facilitate the 
escape of the Indians, who never wholly lose their 
love of freedom and their attachment to their 
native habits; they therefore consider it better 


MISSIONS FOUNDED BY PADRE LASUEN 45 


to confine their communication with one another 
to the means afforded by the land. The Spaniards, 
as well as their nurslings, the Indians, are very 
seldom under the necessity of trusting themselves 
to the waves, and if such a necessity occur, they 
make a kind of boat for the occasion, of straw, 
reeds, and rushes, bound together so closely as 
to be water-tight. In this way they contrive to 
go very easily from one shore to the other. Boats 
of this kind are called walza by the Spanish. The 
oars consist of a thin, long pole somewhat broader 
at each end, with which the occupants row some- 
times on one side, sometimes on the other.” 

For the next Mission two sites were suggested; 
but, as early as June 17, Corporal Ballesteros 
erected a church, missionary-house, granary, and 
guard-house at the point called by the natives 
Popeloutchom, and by the Spaniards, San Benito. 
Eight days later, Lasuen, aided by Padres Catala 
and Martiarena, founded the Mission dedicated to 
the saint of that day, San Juan Bautista. 

Next in order, between the two Missions of 
San Antonio de Padua and San Luis Obispo, was 
that of “ the most glorious prince of the heavenly 
militia,’ San Miguel. lLasuen, aided by Sitjar, 
in the presence of a large number of Indians, 
performed the ceremony in the usual form, on 
July 25, 1797. This Mission eventually grew to 
large proportions and its interior remains to-day 
almost exactly as decorated by the hands of the 
original priests. 


46 THE OLD FRANCISCAN MISSIONS 


San Fernando Rey was next established, on 
September 8, by Lasuen, aided by Padre Dumetz. 

After extended correspondence between Lasuen 
and Governor Borica, a site, called by the natives 
Tacayme, was finally chosen for locating the next 
Mission, which was to bear the name of San Luis, 
Rey de Francia. Thus it became necessary to 
distinguish between the two saints of the same 
name: San Luis, Bishop (Obispo), and San Luis, 
King; but modern American parlance has elimi- 
nated the comma, and they are respectively 
San Luis Obispo and San Luis Rey. Lasuen, with 
the honored Padre Peyri and Padre Santiago, con- 
ducted the ceremonies on June 13, and the hearts 
of all concerned were made glad by the subsequent 
baptism of fifty-four children. 

It was as an adjunct to this Mission that Padre 
Peyri, in 1816, founded the chapel of San Antonio 
de Pala, twenty miles east from San Luis Rey: 
to which place were removed the Palatingwas, 
or Agua Calientes, evicted a few years ago from 
Warner’s Ranch. This chapel has the picturesque 
campanile, or small detached belfry, the pictures 
of which are known throughout the world. 

With the founding of San Luis Rey this branch 
of the work of President Lasuen terminated. 
Bancroft regards him as a greater man than Serra, 
and one whose life and work entitle him to the 
highest praise. He died at San Carlos on June 26, 
1803, and was buried by the side of Serra. 


CHAPTER V 


THE FOUNDING OF SANTA INES, SAN RAFAEL AND 
SAN FRANCISCO SOLANO 


Estevan Tapis now became president of the 
Missions, and under his direction was founded the 
nineteenth Mission, that of Santa Inés, virgin and 
martyr. Tapis himself conducted the ceremonies, 
preaching a sermon to a large congregation, in- 
cluding Commandant Carrillo, on September 17, 
1804. 

With Lasuen, the Mission work of California 
reached its maximum power. Under his immedi- 
ate successors it began to decline. Doubtless 
the fact that the original chain was completed 
was an influence in the decrease of activity. For 
thirteen years there was no extension. A few 
minor attempts were made to explore the interior 
country, and many of the names now used for 
rivers and locations in the San Joaquin Valley 
were given at this time. Nothing further, however, 
was done, until in 1817, when such ‘a wide-spread 
mortality affected the Indians at the San Fran- 
cisco Mission, that Governor Sola suggested that 
the afflicted neophytes be removed to a new and 
healthful location on the north shore of the San 


48 THE OLD FRANCISCAN MISSIONS 


Francisco Bay. A few were taken to what is 
now San Rafael, and while some recovered, many 
died. These latter, not having received the last 
rites of religion, were subjects of great solici- 
tude on the part of some of the priests, and, at 
last, Father Taboada, who had formerly been the 
priest at La Purisima Concepcion, consented to 
take charge of this branch Mission. The native 
name of the site was Nanaguant. On December 
14, Padre Sarria, assisted by several other priests, 
conducted theceremony of dedication to San Rafael 
Arcangel. It was originally intended to be an 
asistencia of San Francisco, but although there 
is no record that it was ever formally raised to 
the dignity of an independent Mission, it is called 
and enumerated as such from the year 1823 in 
all the reports of the Fathers. To-day, not a brick 
of its walls remains; the only evidence of its 
existence being the few old pear trees planted 
early in its history. 

There are those who contend that San Rafael 
was founded as a direct check to the southward 
aggressions of the Russians, who in 1812 had 
established Fort Ross, but sixty-five miles north 
of San Francisco. There seems, however, to be 
no recorded authority for this belief, although it 
may easily be understood how anxious this close 
proximity of the Russians made the Spanish au- 
thorities. 

They had further causes of anxiety. The com- 
plications between Mexico and Spain, which 


FOUNDING OF THREE MISSIONS 49 


culminated in the independence of the former, and 
then the establishment of the Empire, gave the 
leaders enough to occupy their minds. 

The final establishment took place in 1823, 
without any idea of founding a new Mission. The 
change to San Rafael had been so beneficial to 
the sick Indians that Canon Fernandez, Prefect 
Payeras, and Governor Argiello decided to 
transfer bodily the Mission of San Francisco 
from the peninsula to the mainland north of the 
bay, and make San Rafael dependent upon it. 
An exploring expedition was sent out which 
somewhat carefully examined the whole neigh- 
borhood and finally reported in favor of the 
Sonoma Valley. The report being accepted, on 
July 4, 1823, a cross was set up and blessed on the 
site, which was named New San Francisco. 

Padre Altimira, one of the explorers, now wrote 
to the new padre presidente — Senan — explaining 
what he had done, and his reasons for so doing; 
stating that San Francisco could no longer exist, 
and that San Rafael was unable to subsist alone. 
Discussion followed, and Sarria, the successor 
of Senan, who had died, refused to authorize the 
change; expressing himself astonished at the 
audacity of those who had dared to take so im- 
portant a step without consulting the supreme 
government. Then Altimira, infuriated, wrote 
to the governor, who had been a party to the 
proposed removal, concluding his tirade by saying: 
““T came to convert gentiles and to establish 


4 


50 THE OLD FRANCISCAN MISSIONS 


new Missions, and if I cannot do it here, which, as 
we all agree, is the best spot in California for the 
purpose, I will leave the country.” 

Governor Argiiello assisted his priestly friend as 
far as he was able, and apprised Sarria that he 
would sustain the new establishment; although 
he would withdraw the order for the suppression 
of San Rafael. A compromise was then effected 
by which New San Francisco was to remain a 
Mission in regular standing, but neither San 
Rafael nor old San Francisco were to be disturbed. 

Is it not an inspiring subject for speculation? 
Where would the modern city of San Francisco 
be, if the irate Father and plotting politicians of 
those early days had been successful in their 
schemes? 

The new Mission, all controversy being settled, 
was formally dedicated on Passion Sunday, 
April 4, 1824, by Altimira, to San Francisco 
Solano, “‘ the great apostle to the Indies.” There 
were now two San Franciscos, de Asis and Solano, 
and because of the inconvenience arising from this 
confusion, the popular names, Dolores and Solano, 
and later, Sonoma, came into use. 

From the point now reached, the history of 
the Missions is one of distress, anxiety, and final 
disaster. Their great work was practically ended. 


CHAPTER VI 
THE INDIANS AT THE COMING OF THE PADRES 


It is generally believed that the California 
Indian in his original condition was one of the 
most miserable and wretched of the world’s 
aborigines. As one writer puts it: 


*Whendiscovered by the padres he was almost naked, 
half starved, living in filthy little hovels built of tule, 
speaking a meagre language broken up into as many 
different and independent dialects as there were tribes, 
having no laws and few definite customs, cruel, simple, 
lazy, and —in one word which best describes such a 
condition of existence — wretched. ‘There are some 
forms of savage life that we can admire; there are 
others that can only excite our disgust; of the latter 
were the California Indians.” 


This is the general attitude taken by most 
writers of this later day, as well as of the padres 
themselves, yet I think I shall be able to show that 
in some regards it is-a mistaken one. I do not 
believe the Indians were the degraded and brutal 
creatures the padres and others have endeavored 
tomake out. This is no charge of bad faith against 
these writers. It is merely a criticism of their 
judgment. | 


52 THE OLD FRANCISCAN MISSIONS 


The fact that in a few years the Indians became 
remarkably competent in so many fields of skilled 
labor is the best answer to the unfounded charges 
of abject savagery. Peoples are not civilized nor 
educated in a day. Brains cannot be put into a 
monkey, no matter how well educated his teacher 
is. There must have been the mental quality, the 
ability to learn; or even the miraculous patience, 
perseverance, and love of the missionaries would 
not have availed to teach them, in several hundred 
years, much less, then, in the half-century they 
had them under their control, the many things we 
know they learned. 

The Indians, prior to the coming of the padres, 
were skilled in some arts, as the making of pottery, 
basketry, canoes, stone axes, arrow heads, spear 
heads, stone knives, and the like. Holder says 
of the inhabitants of Santa Catalina that although 
their implements were of stone, wood, or shell 
“the skill with which they modelled and made 
their weapons, mortars, and steatite ollas, their 
rude mosaics of abalone shells, and their manu- 
facture of pipes, medicine-tubes, and flutes give 
them high rank among savages.” The mortars 
found throughout California, some of which are 
now to be seen in the museums of Santa Barbara, 
Los Angeles, San Diego, etc., are models in shape 
and. finish. As for their basketry, I have else- 
where! shown that it alone stamps them as an 


1 Indian Basketry, especially the chapters on Form, Poetry, and 
Symbolism. 


COMING OF THE PADRES 53 


artistic, mechanically skilful, and mathematically 
inclined people, and the study of their designs 
and their meanings reveal a love of nature, poetry, 
sentiment, and religion that put them upon a 
superior plane. | 

Cabrillo was the first white man so far as we 
know who visited the Indians of the coast of 
California. He made his memorable journey in 
1542-1543. In 1539, Ulloa sailed up the Gulf 
of California, and, a year later, Alarcon and Diaz 
explored the Colorado River, possibly to the 
point where Yuma now stands. These three men 
came in contact with the Cocopahs and the Yumas, 
and possibly with other tribes. 

Cabrillo tells of the Indians with whom he held 
communication. They were timid and somewhat 
hostile at first, but easily appeased. Some of 
them, especially those living on the islands (now 
known as San Clemente, Santa Catalina, Ana- 
capa, Santa Barbara, Santa Rosa, San Miguel, 
and Santa Cruz), were superior to those found 
inland. They rowed in pine canoes having a 
seating capacity of twelve or thirteen men, and 
were expert fishermen. They dressed in the skins 
of animals, were rude agriculturists, and built 
for themselves shelters or huts of willows, tules, and 
mud. 

The principal written source of authority for 
our knowledge of the Indians at the time of the 
arrival of the Fathers is Fray Geronimo Bos- 
cana’s Chinigchinich: A Historical Account, etc., 


54 THE OLD FRANCISCAN MISSIONS 


of the Indians of San Juan Capistrano. There 
are many interesting things in this account, some 
of importance, and others of very slight value. 
He insists that there was a great difference in the 
intelligence of the natives north of Santa Barbara 
and those to the south, in favor of the former. 
Of these he says they “ are much more industrious, 
and appear an entirely distinct race. They formed, 
from shells, a kind of money, which passed current 
among them, and they constructed out of logs 
very swift and excellent canoes for fishing.” 

Of the character of his Indians he had a very 
poor idea. He compares them to monkeys who 
imitate, and especially in their copying the ways 
of the white men, ‘“‘ whom they respect as beings 
much superior to themselves; but in so doing, 
they are careful to select vice in preference to 
virtue. This is the result, undoubtedly, of their 
corrupt and natural disposition.” 

Of the language of the California Indians, Bos- 
cana says there was great diversity, finding a 
new dialect almost every fifteen to twenty leagues. 

They were not remarkably industrious, yet 
the men made their home utensils, bows and 
arrows, the several instruments used in making 
baskets, and also constructed nets, spinning the 
thread from yucca fibres, which they beat and 
prepared for that purpose. They also built the 
houses. 

The women gathered seeds, prepared them, and 
did the cooking, as well as all the household duties. 


COMING OF THE PADRES 55 


They made the baskets, all other utensils being 
made by the men. 

The dress of the men, when they dressed at all, 
consisted of the skins of animals thrown over the 
shoulders, leaving the rest of the body exposed, 
but the women wore a cloak and dress of twisted 
rabbit-skins. I have found these same rabbit- 
skin dresses in use by Mohave and Yumas within 
the past three or four years. 

The youths were required to keep away from 
the fire, in order that they might learn to suffer 
with bravery and courage. They were forbidden 
also to eat certain kinds of foods, to teach them to 
bear deprivation and to learn to control their 
appetites. In addition to these there were certain 
ceremonies, which included fasting, abstinence 
from drinking, and the production of hallucina- 
tions by means of a vegetable drug, called pivat 
(still used, by the way, by some of the Indians of 
Southern California), and the final branding of 
the neophyte, which Boscana describes as follows: 
““A kind of herb was pounded until it became 
sponge-like; this they placed, according to the 
figure required, upon the spot intended to be burnt, 
which was generally upon the right arm, and some- 
times upon the thick part of the leg also. They 
then set fire to it, and let it remain until all that 
was combustible was consumed. Consequently, 
a large blister immediately formed, and although 
painful, they used no remedy to cure it, but left 
it to heal itself; and thus, a large and perpetual 


56 THE OLD FRANCISCAN MISSIONS 


scar remained. ‘The reason alleged for this cere- 
mony was that it added greater strength to the 
nerves, and gave a better pulse for the management 
of the bow.”’ This ceremony was called potense. 

The education of the girls was by no means 
neglected. 


“They were taught to remain at home, and not to 
roam about in idleness; to be always employed in 
some domestic duty, so that, when they were older, 
‘they might know how to work, and attend to their 
household duties; such as procuring seeds, and 
cleaning them — making ‘atole’ and ‘ pinole,’ which 
are kinds of gruel, and their daily food. When quite 
young, they have a small, shallow basket, called by the 
natives ‘ tucmel,’ with which they learn the way to 
clean the seeds, and they are also instructed in grind- 
ing, and preparing the same for consumption.” 


When a girl was married, her father gave her 
good advice as to her conduct. She must be faith- 
ful to her wifely duties and do nothing to dis- 
grace either her husband or her parents. Children 
of tender years were sometimes betrothed by their 
parents. Padre Boscana says he married a couple, 
the girl having been but eight or nine months old, 
and the boy two years, when they were contracted 
for by their parents. 

Childbirth was natural and easy with them, as 
it generally is with all primitive peoples. An 
Indian woman has been known to give birth to a 
child, walk half a mile to a stream, step into it 


COMING OF THE PADRES 57 


and wash both herself and the new-born babe, then 
return to her camp, put her child in a yakia, or 
basket cradle-carrier, sling it over her back, and 
start on a four or five mile journey, on foot, up 
the rocky and steep sides of a canyon. 

A singular custom prevailed among these people, 
not uncommon elsewhere. The men, when their 
wives were suffering their accouchement, would 
abstain from all flesh and fish, refrain from smoking 
and all diversions, and stay within the Kish, 
or hut, from fifteen to twenty days. 

The god of the San Juan Indians was Chinig- 
chinich, and it is possible, from similarity in the 
ways of appearing and disappearing, that he is the 
monster Tauguitch of the Sabobas and Cahuillas 
described in The Legend of Tauguitch and Al- 
goot.t This god was a queer compound of good- 
ness and evil, who taught them all the rites and 
ceremonies that they afterwards observed. 

Many of the men and a few women posed as 
possessing supernatural powers — witches, in fact, 
and such was the belief in their power that, ‘‘ with- 
out resistance, all immediately acquiesce in 
their demands.” They also had physicians who 
used cold water, plasters of herbs, whipping with 
nettles (doubtless the principle of the counter 
irritant), the smoke of certain plants, and incan- 
tations, with a great deal of general, all-around 
humbug to produce their cures. 

But not all the medicine ideas and methods of 

1 See Folk Lore Journal, 1904. 


58 THE OLD FRANCISCAN MISSIONS 


the Indians were to be classed as humbug. Dr. 
Cephas L. Bard, who, besides extolling their 
temescals, or sweat-baths, their surgical abilities, 
as displayed in the operations that were performed 
upon skulls that have since been exhumed; their 
hygienic customs, which he declares “ are not only 
commendable, but worthy of the consideration 
of an advanced civilization,” states further: 


“It has been reserved for the California Indian to 
furnish three of the most valuable vegetable additions 
which have been made to the Pharmacopeceia during 
the last twenty years. One, the Eriodictyon Gluti- 
nosum, growing profusely in our foothills, was used by 
them in affections of the respiratory tract, and its 
worth was so appreciated by the Missionaries as to be 
named Yerba Santa, or Holy Plant. The second, the 
Rhamnus purshiana, gathered now for the market 
in the upper portions of the State, is found scattered 
through the timbered mountains of Southern Californias... 
It was used as a laxative, and on account of the con- 
stipating effect of an acorn diet, was doubtless in active 
demand. So highly was it esteemed by the followers 
of the Cross that it was christened Cascara Sagrada, 
or Sacred Bark. The third, Grindelia robusta, was 
used in the treatment of pulmonary troubles, and ex- 
ternally in poisoning from Rhus toxicodendron, or 
Poison Oak, and in various skin diseases.” 


Their food was of the crudest and simplest 
character. Whatever they could catch they ate, 
from deer or bear to grasshoppers, lizards, rats, 
and snakes. In baskets of their own manufacture, 


COMING OF THE PADRES 59 


they gathered all kinds of wild seeds, and after 
using a rude process of threshing, they winnowed 
them. They also gathered mesquite beans in large 
quantities, burying them in pits for a month or 
two, in order to extract from them certain dis- 
agreeable flavors, and then storing them in large 
and rudely made willow granaries. But, as 
Dr. Bard well says: 


** Of the Vegetable articles of diet the acorn was the 
principal one. It was deprived of its bitter taste by 
grinding, running through sieves made of interwoven 
grasses, and frequent washings. Another one was Chia, 
the seeds of Salvia Columbariae, which in appearance 
are somewhat similar to birdseed. They were roasted, 
ground, and used as a food by being mixed with water. 
Thus prepared, it soon develops into a mucilaginous 
mass, larger than its original bulk. Its taste is some- 
what like that of linseed meal. It is exceedingly nu- 
tritious, and was readily borne by the stomach when 
that organ refused to tolerate other aliment. An 
atole, or gruel, of this was one of the peace offerings to 
the first visiting sailors. One tablespoonful of these 
seeds was sufficient to sustain for twenty-four hours 
an Indian on a forced march. Chia was no less prized 
by the native Californian, and at this late date it 
frequently commands $6 or $8 a pound. 

** The pinion, the fruit of the pine, was largely used, 
and until now annual expeditions are made by the 
few surviving members of the coast tribes to the moun- 
tains for a supply. ‘That they cultivated maize in 
certain localities, there can be but little doubt. They 
intimated to Cabrillo by signs that such was the case, 


60 THE OLD FRANCISCAN MISSIONS 


and the supposition is confirmed by the presence at 
various points of vestiges of irrigating ditches. Yslay, 
the fruit of the wild cherry, was used as a food, and 
prepared by fermentation as an intoxicant. ‘The seeds, 
ground and made into balls, were esteemed highly. 
The fruit of the manzanita, the seeds of burr clover, 
malva, and alfileri, were also used. “Tunas, the fruit 
of the cactus, and wild blackberries, existed in abun- 
dance, and were much relished. A sugar was extracted 
from a certain reed of the tulares.”’ 


Acorns, seeds, mesquite beans, and dried meat 
were all pounded up in a well made granite mortar, 
on the top of which, oftentimes, a basket hopper 
was fixed by means of pine gum. Some of these 
mortars were hewn from steatite, or soapstone, 
others from a rough basic rock, and many of them 
were exceedingly well made and finely shaped; 
results requiring much patience and no small ar- 
tistic skill. Oftentimes these mortars were made 
in the solid granite rocks or boulders, found near 
the harvesting and winnowing places, and I have 
photographed many such during late years. 

These Indians were polygamists, but much of 
what the missionaries and others have called their 
obscenities and vile conversations, were the simple 
and unconscious utterances of men and women 
whose instincts were not perverted. It is the in- 
variable testimony of all careful observers of every 
class that as a rule the aborigines were healthy, 
vigorous, virile, and chaste, until they became de- 
moralized by the whites. With many of them 


COMING OF THE PADRES 61 


certain ceremonies had a distinct flavor of sex wor- 
ship: a rude phallicism which exists to the present 
day. To the priests, as to most modern observers, 
these rites were offensive and obscene, but to the 
Indians they were only natural and simple prayers 
for the fruitfulness of their wives and of the other 
producing forces. 
J. S. Hittell says of the Indians of California: 


“They had no religion, no conception of a deity, or 
of a future life, no idols, no form of worship, no priests, 
no philosophical conceptions, no historical traditions, 
no proverbs, no mode of recording thought before the 
coming of the missionaries among them.” 


Seldom has there been so much absolute mis- 
statement as in this quotation. Jeremiah Curtin, 
a life-long student of the Indian, speaking of the 
same Indians, makes a remark which applies with 
force to these statements: 


“The Indian, at every step, stood face to face with 
divinity as he knew or understood it. He could never 
escape from the presence of those powers who had made 
the first world. ... The most important question 
of all in Indian life was communication with divinity, 
intercourse with the spirits of divine personages.” 


In his Creation Myths of Primitive America, this 
studious author gives the names of a number of 
divinities, and the legends connected with them. 
He affirms positively that 


62 THE OLD FRANCISCAN MISSIONS 


“the most striking thing in all savage belief is the 
low estimate put upon man, when unaided by divine, 
uncreated power. In Indian belief every object in the 
universe is divine except man! ” 


As to their having no priests, no forms of wor- 
ship, no philosophical conceptions, no historical 
traditions, no proverbs, any one interested in the 
Indian of to-day knows that these things are 
untrue. Whence came all the myths and legends 
that recent writers have gathered, a score of 
which I myself hold still unpublished in my note- 
book? Were they all imagined after the arrival 
of the Mission Fathers? By no means! They 
have been handed down for countless centuries, 
and they come to us, perhaps a little corrupted, 
but still just as accurate as do the songs of 
Homer. 

Every tribe had its medicine men, who were 
developed by a most rigorous series of tests; such 
as would dismay many a white man. As to their 
philosophical conceptions and traditions, Curtin 
well says that in them 
“we have a monument of thought which is absolutely 
unequalled, altogether unique in human experience. 
The special value of this thought lies, moreover, in 
the fact that it is primitive; that it is the thought 
of ages long anterior to those which we find recorded 
in the eastern hemisphere, either in sacred books, in 
histories, or in literature, whether preserved on baked 
brick, burnt cylinders, or papyrus.” 


COMING OF THE PADRES 63 


And if we go to the Pueblo Indians, the Nava- 
hos, the Pimas, and others, all of whom were 
brought more or less under the influence of the 
Franciscans, we find a mass of beliefs, deities, 
traditions, conceptions, and proverbs, which would 
overpower Mr. Hittell merely to collate. 

Therefore, let it be distinctly understood that 
the Indian was not the thoughtless, unimaginative, 
irreligious, brutal savage which he is too often 
represented to be. He thought, and thought well, 
but still originally. He was religious, profoundly 
and powerfully so, but in his own way; he was a 
philosopher, but not according to Hittell; he was a 
worshipper, but not after the method of Serra, 
Palou, and their priestly coadjutors. 


CHAPTER VII 
THE INDIANS UNDER THE PADRES 


Tue first consideration of the padres in dealing 
with the Indians was the salvation of their souls. 
Of this no honest and honorable man can hold 
any question. Serra and his coadjutors believed, 
without equivocation or reserve, the doctrines of 
the Church. As one reads his diary, his thought 
on this matter is transparent. In one place he 
thus naively writes: “ It seemed to me that they 
(the Indians) would fall shortly into the apostolic 
and evangelic net.” 

This accomplished, the Indians must be kept 
Christians, educated and civilized. Here is the 
crucial point. In reading criticisms upon the 
Mission system of dealing with the Indians, one 
constantly meets with such passages as the follow- 
ing: ‘‘ The fatal defect of this whole Spanish sys- 
tem was that no effort was made to educate the 
Indians, or teach them to read, and think, and 
act for themselves.” 

To me this kind of criticism is both unjust and 
puerile. What is education? What is civiliza- 
tion? 

Expert opinions as to these matters vary con- 


— 


THE INDIANS UNDER THE PADRES 65 


siderably, and it is in the very nature of men that 
they should vary. The Catholics had their ideas 
and they sought to carry them out with care and 
fidelity. How far they succeeded it is for the 
unprejudiced historians and philosophers of the 
future to determine. Personally, I regard the 
education given by the padres as eminently prac- 
tical, even though I materially differ from them as 
to some of the things they regarded as religious 
essentials. Yet in honor it must be said that if I, 
or the Church to which I belong, or you and the 
Church to which you belong, reader, had been 
in California in those early days, your religious 
teaching or mine would have been entitled, justly, 
to as much criticism and censure as have ever 
been visited upon that of the padres. They did 
the best they knew, and, as I shall soon show, they 
did wonderfully well, far better than the enlight- 
ened government to which we belong has ever 
done. Certain essentials stood out before them. 
These were, to see that the Indians were baptized, 
taught the ritual of the Church, lived as nearly 
as possible according to the rules laid down for 
them, attended the services regularly, did their 
proper quota of work, were faithful husbands and 
wives and dutiful children. Feeling that they 
were indeed fathers of a race of children, the 
priests required obedience and work, as the father 
of any well-regulated American household does. 
And as a rule these “ children,” though occasion- 
ally rebellious, were willingly obedient. 


66 THE OLD FRANCISCAN MISSIONS 


Under this régime it is unquestionably true 
that the lot of the Indians was immeasurably 
improved from that of their aboriginal condition. 
They were kept in a state of reasonable cleanli- 
ness, were well clothed, were taught and required 
to do useful work, learned many new and help- 
ful arts, and were instructed in the elemental 
matters of the Catholic faith. All these things were 
a direct advance. 

It should not be overlooked, however, that the 
Spanish government provided skilled laborers 
from Spain or Mexico, and paid their hire, for the 
purpose of aiding the settlers in the various 
pueblos that were established. Master mechanics, 
carpenters, blacksmiths, and stone masons are 
mentioned in Governor Neve’s Rules and Regula- 
tions, and it is possible that some of the Indians 
were taught by these skilled artisans. Under the 
guidance of the padres some of them were taught 
how to weave. Cotton was both grown and im- 
ported, and all the processes of converting it, 
and wool also, into cloth, were undertaken with 
skill and knowledge. 

At San Juan Capistrano the swing and thud 
of the loom were constantly heard, there having 
been at one time as many as forty weavers all 
engaged at once in this useful occupation. 

San Gabriel and San Luis Rey also had many 
expert weavers. 

At all the Missions the girls and women, as 
well as the men, had their share in the general 


THE INDIANS UNDER THE PADRES 67 


education. They had always been seed gatherers, 
grinders, and preparers of the food, and now they 
were taught the civilized methods of doing these 
things. Many became tailors as well as weavers; 
others learned to dye the made fabrics, as in the 
past they had dyed their basketry splints; and 
still others — indeed nearly all — became skilled 
in the delicate art of lace-making and drawn-work. 
They were natural adepts at fine embroidery, 
as soon as the use of the needle and colored threads 
was shown them, and some exquisite work is 
still preserved that they accomplished in this 
field. As candy-makers they soon became expert 
and manifested judicious taste. 

To return to the men. Many of them became 
herders of cattle, horses and sheep, teamsters, and 
butchers. At San Gabriel alone a hundred cattle 
were slaughtered every Saturday as food for the 
Indians themselves. The hides of all slain ani- 
mals were carefully preserved, and either tanned 
for home use or shipped East. Dana in Two 
Years Before the Mast gives interesting pictures of 
hide-shipping at San Juan Capistrano. A good 
tanner is a skilled laborer, and these Indians were 
not only expert makers of dressed leather, but 
they tanned skins and peltries with the hair or 
fur on. Indeed I know of many wonderful birds’ 
skins, dressed with the feathers on, that are still 
in perfect preservation. As workers in leather 
they have never been surpassed. Many saddles, 
bridles, etc., were needed for Mission use, and as 


68 THE OLD FRANCISCAN MISSIONS 


the ranches grew in numbers, they created a large 
market. It must be remembered that horseback 
riding was the chief method of travel in California 
for over a hundred years. Their carved leather 
work is still the wonder of the world. In the stri- 
king character of their designs, in the remarkable 
adaptation of the design, in its general shape and 
contour, to the peculiar form of the object to be 
decorated, — a stirrup, a saddle, a belt, etc., — 
and in the digital and manual dexterity demanded 
by its execution, nothing is left to be desired. 
Equally skilful were they in taking the horn of 
an oX or mountain sheep, heating it, and then 
shaping it into a drinking-cup, a spoon, or a ladle, 
and carving upon it designs that equal those 
found upon the pottery of the ancient world. 

Shoemaking was extensively carried on, for sale 
on the ranches and to the trading-vessels. ‘Tallow 
was tried out by the ton and run into underground 
brick vaults, some of which would hold in one mass 
several complete ship-loads. This was quarried 
out and then hauled to San Pedro, or the nearest 
port, for shipment. Sometimes it was run into 
great bags made of hides, that would hold from 
five hundred to a thousand pounds each, and then 
shipped. 

Many of the Indians became expert carpenters, 
and a few even might be classed as fair cabinet- 
makers. ‘There were wheelwrights and cart-ma- 
kers who made the “ carretas ” that are now the 
joy of the relic-hunter. These were clumsy ox- 


THE INDIANS UNDER THE PADRES 69 


carts, with wheels made of blocks, sawed or 
chopped off from the end of a large round log; a 
big hole was then bored, chiseled, or burned 
through its center, enabling it to turn on a rude 
wooden axle. Soap or tallow was sometimes used 
as a lubricant. This was the only wheeled con- 
veyance in California as late as 1840. Other 
Indians did the woodwork in buildings, made 
fences, etc. Some were carvers, and there are 
not a few specimens of their work that will bear 
comparison with the work of far more pretentious 
artisans. 

Many of them became blacksmiths and learned 
to work well in iron. In the Coronel Collection 
in the Los Angeles Chamber of Commerce are 
many: ‘specimens of the ironwork of the San Fer- 
nando neophytes. The work of this Mission was 
long and favorably known as that of superior 
artisans. The collection includes plough-points, 
anvils, bells, hoes, chains, locks and keys, spurs, 
hinges, scissors, cattle-brands, and other articles 
of use in the Mission communities. There are 
also fine specimens of hammered copper, showing 
their ability in this branch of the craftsman’s 
art. As there was no coal at this time in Cali- 
fornia, these metal-workers all became charcoal- 
burners. - 

Bricks of adobe and also burned bricks and tiles 
were made at every Mission, I believe, and in 
later years tiles were made for sale for the houses 
of the more pretentious inhabitants of the pueb- 


70 THE OLD. FRANCISCAN MISSIONS 


los. As lime and cement were needed, the Indians 
were taught how to burn the lime of the country, 
and the cement work then done remains to this 
day as solid as when it was first put down. 

Many of them became expert bricklayers and 
stone-masons and cutters, as such work as that 
found at San Luis Rey, San Juan Capistrano, San 
Carlos, Santa Inés, and other Missions most 
eloquently testifies. 

It is claimed that much of the distemper paint- 
ing upon the church walls was done by the Indians, 
though surely it would be far easier to believe that 
the Fathers did it than they. For with their 
training in natural design, as shown in their 
exquisite baskets, and the work they accomplished 
in leather carving, I do not hesitate to say that 
mural decorations would have been far more 
artistic in design, more harmonious in color, and 
more skilfully executed if the Indians had been 
left to their own native ability. 

A few became silversmiths, though none ever 
accomplished much in this line. They made 
better sandal-makers, shoemakers, and hatters. 
As horse-trainers they were speedily most efficient, 
the cunning of their minds finding a natural 
outlet in gaining supremacy over the lower animal. 
They braided their own riatas from rawhide, and 
soon surpassed their teachers in the use of them. 
They were fearless hunters with them, often 
“roping” the mountain lion and even going so 
far as to capture the dangerous grizzly bears 


THE INDIANS UNDER THE PADRES 71 


‘ ? 


with no other “weapon,” and bring them down 
from the mountains for their bear and bull 
fights. As vaqueros, or cowboys, they were a 
distinct class. As daring riders as the world has 
ever seen, they instinctively knew the arts of 
herding cattle and sheep, and soon had that whole 
field of work in their keeping. “‘H. H.,” in 
Ramona, has told what skilled sheep-shearers they 
were, and there are Indian bands to-day in South- 
ern California whose services are eagerly sought at 
good wages because of their thoroughness, skill 
and rapidity. 

Now, with this list of achievements, who shall 
say they were not educated? Something more than 
lack of education must be looked for as the reason 
for the degradation and disappearance of the 
Indian, and in the next chapter I think I can 
supply that missing reason. 

At the end of sixty years, more than thirty 
thousand Indian converts lodged in the Mission 
buildings, under the direct and immediate guidance 
of the Fathers, and performed their allotted daily 
labors with cheerfulness and thoroughness. There 
were some exceptions necessarily, but in the. 
main the domination of the missionaries was 
complete. 

It has often been asked: ‘‘ What became of all 
the proceeds of the work of the Mission Indians? 
Did the padres claim it personally? Was it sent 
to the mother house in Mexico?” etc. These 
questions naturally enter the minds of those who 


72 THE OLD FRANCISCAN MISSIONS 


have read the criticisms of such writers as Wilson, 
Guinn, and Scanland. In regard to the mission- 
aries, they were under a vow of poverty. As to 
the mother house, it is asserted on honor that up 
to 1838 not even as much as a curio had been sent 
there. After that, as is well known, there was 
nothing to send. The fact is, the proceeds all 
went into the Indian Community Fund for the 
benefit of the Indians, or the improvement of 
their Mission church, gardens, or workshops. 
The most careful investigations by experts have 
led to but one opinion, and that is that in the 
early days there was little or no foundation for 
the charge that the padres were accumulating 
money. During the revolution it is well known 
that the Missions practically supported the mili- 
tary for a number of years, even though the padres, 
their wards, and their churches all suffered in 
consequence. | 





CHAPTER VIII 
THE SECULARIZATION OF THE MISSIONS 


It was not the policy or intention of the Govern- 
ment of Spain to found Missions in the New World 
solely for the benefit of the natives. Philanthropic 
motives doubtless influenced the rulers to a certain 
degree; but to civilize barbarous peoples and con- 
vert them to the Catholic faith meant not only 
the rescue of savages from future perdition, but 
the enlargement of the borders of the Church, 
the preparation for future colonization, and, con- 
sequently, the extension of Spanish power and 
territory. 

At the very inception of the Missions this was 
the complex end in view; but the padres who were 
commissioned to initiate these enterprises were, 
almost without exception, consecrated to one 
work only, — the salvation of souls. 

In the course of time this inevitably led to 
differences of opinion between the missionaries and 
the secular authorities in regard to the wisest 
methods of procedure. In spite of the arguments 
of the padres, these conflicts resulted in the secu- 
larization of some of the Missions prior to the 
founding of those in California; but the condition 


74 THE OLD FRANCISCAN MISSIONS 


of the Indians on the Pacific Coast led the padres 
to believe that secularization was a result possible 
only in a remote future. They fully understood 
that the Missions were not intended to become 
permanent institutions, yet faced the problem 
of converting a savage race into christianized 
self-supporting civilians loyal to the Spanish 
Crown, — a problem which presented perplexities 
and difficulties neither understood nor appreci- 
ated at the time by the government authorities 
in Spain or Mexico, nor by the mass of critics 
of the padres in our own day. 

Whatever may have been the mental capacity, 
ability, and moral status of the Indians from one 
point of view, it is certain that the padres regarded 
them as ignorant, vile, incapable, and totally lost 
without the restraining and educating influences 
of the Church. As year after year opened up the 
complexities of the situation, the padres became 
more and more convinced that it would require 
an indefinite period of time to develop these un- 
tamed children into law-abiding citizens, accord- 
ing to the standard of the white aggressors upon 
their territory. 

On the other hand, aside from envy, jealousy, 
and greed, there were reasons why some of the 
men in authority honestly believed a change in 
the Mission system of administration would be 
advantageous to the natives, the Church, and 
the State. 

There is a good as well as an evil side to the 


SECULARIZATION OF THE MISSIONS 75 


great subject of “secularization.” In England 
the word used is “‘disestablishment.” In the 
United States, to-day, for our own government, 
the general sentiment of most of its inhabitants 
is in favor of what is meant by “ secularization,” 
though of course in many particulars the cases 
are quite different. In other words, it means the 
freedom of the Church from the control or help 
of the State. In such an important matter there is 
bound to be great diversity of opinion. Naturally, 
the church that is “ disestablished ” will be a 
most bitter opponent of the plan,as was the Church 
in Ireland, in Scotland, and in Wales. In England 
the “ dissenters’? — as all the members of the 
nonconformist churches are entitled — are prac- 
tically unanimous for the disestablishment of the 
State or Episcopal Church, while the Episcopa- 
lians believe that such an act would “ provoke 
the wrath of God upon the country wicked 
enough to perpetrate it.””’ The same conflict — 
in a slightly different field — is that being waged 
in the United States to-day against giving aid to 
any church in its work of educating either white 
children or Indians in its own sectarian institu- 
tions. All the leading churches of the country 
have, I believe, at some time or other in their 
history, been willing to receive, and actually have 
received, government aid in the caring for and 
education of Indians. To-day it is a generally 
accepted policy that no such help shall be given. 
But the question at issue is: Was the secular- 


76 THE OLD FRANCISCAN MISSIONS 


ization of the Missions by Mexico a wise, just, and 
humane measure at the time of its adoption? Let 
the following history tell. 

From the founding of the San Diego Mission in 
1769, until about sixty years later, the padres were 
practically in undisturbed possession, administer- 
ing affairs in accordance with the instructions 
issued by the viceroys and the mother house of 
Mexico. 

In 1787 Inspector Sola claimed that the Indians 
were then ready for secularization; and if there 
be any honor connected with the plan eventually 
followed, it practically belongs to him. For, though 
none of his recommendations were accepted, he 
suggested the overthrow of the old methods for 
others which were somewhat of the same character 
as those carried out many years later. 

In 1793 Viceroy Gigedo referred to the sec- 
ularization of certain Missions which had taken 
place in Mexico, and expressed his dissatisfaction 
with the results. Three years later, Governor 
Borica, writing on the same subject, expressed 
nis opinion with force and emphasis, as to the 
length of time it would take to prepare the Cali- 
fornia Indians for citizenship. He said: ‘‘ Those 
of New California, at the rate they are advancing, 
will not reach the goal in ten centuries; the 
reason God knows, and men know something 
about it.” 

In 1813 came the first direct attack upon the 
Mission system from the Cortes in Spain. Prior 


SECULARIZATION OF THE MISSIONS 77 


to this time a bishop had been appointed to have 
charge over church affairs in California, but there 
were too few parish churches, and he had too 
few clergy to send to such a far-away field to 
think of disturbing the present system for the 
Indians. But on September 13, 1813, the Cortes 
passed a decree that all the Missions in America 
that had been founded ten years should at once 
be given up to the bishop ‘‘ without excuse or 
pretext whatever, in accordance with the laws.” 
The Mission Fathers in charge might be appointed 
as temporary curates, but, of course, under the 
control of the bishop instead of the Mission 
president as hitherto. This decree, for some reason, 
was not officially published or known in California 
for seven or eight years; but when, on January ~ 
20, 1821, Viceroy Venadito did publish the royal 
confirmation of the decree, the guardian of the 
college in Mexico ordered the president of the 
California Missions to comply at once with its 
requirements. He was to surrender all property, 
but to exact a full inventoried receipt, and he was 
to notify the bishop that the missionaries were 
ready to surrender their charges to their successors. 
In accordance with this order, President Payeras 
notified Governor Sola of his readiness to give 
up the Missions, and rejoiced in the opportunity 
it afforded his co-workers to engage in new spiritual 
conquests among the heathen. But this was a 
false alarm. The bishop responded that the 
decree had not been enforced elsewhere, and as 


78 THE OLD FRANCISCAN MISSIONS 


for him the California padres might remain at 
their posts. Governor Sola said he had received 
no official news of so important a change, but 
that when he did he “‘ would act with the circum- 
spection and prudence which so delicate a subject 
demands.” i 

With Iturbide’s imperial regency came a new 
trouble to California, largely provoked by thoughts 
of the great wealth of the Missions. The im- 
perial decree creating the regency was not an- 
nounced until the end of 1821, and practically 
all California acquiesced in it. But in the mean- 
time Agustin Fernandez de San Vicente had been 
sent as a special commissioner to “learn the 
feelings of the Californians, to foment a spirit 
of independence, to obtain an oath of allegiance, 
to raise the new national flag,” and in general to 
superintend the change of government. He 
arrived in Monterey September 26, but found 
nothing to alarm him, as nobody seemed to care 
much which way things went. Then followed the 
“election”? of a new governor, and the wire- 
pullers announced that Luis Argiiello was the 
*‘ choice of the convention.” 

In 1825 the Mexican republic may be said to 
have become fairly well established. Iturbide 
was out of the way, and the politicians were 
beginning to rule. A new “ political chief” was 
now sent to California in the person of José Maria 
Echeandia, who arrived in San Diego late in 
October, 1825. While he and his superiors in 


SECULARIZATION OF THE MISSIONS 79 


Mexico were desirous of bringing about secular- 
ization, the difficulties in the way seemed in- 
surmountable. The Missions were practically 
the backbone of the country; without them all 
would crumble to pieces, and the most fanatical 
opponent of the system could not fail to see that 
without the padres it would immediately fall. 
As Clinch well puts it: ‘The converts raised 
seven eighths of the farm produce; — the Missions 
had gathered two hundred thousand bushels in a 
single harvest. All manufacturing in the province 
— weaving, tanning, leather-work, flour-mills, 
soap-making — was carried on exclusively by 
the pupils of the Franciscans. It was more 
than doubtful whether they could be got to 
work under any other management, and a sud- 
den cessation of labor might ruin the whole terri- 
tory.” 

Something must be done, so, after consultation 
with some of the more advanced of the padres, 
the governor issued a proclamation July 25, 1826, 
announcing to the Indians that those who desired 
to leave the Missions might do so, provided they 
had been Christians from childhood, or for fifteen 
years, were married, or at least not minors, and 
had some means of gaining a livelihood. The 
Indians must apply to the commandant at the 
presidio, who, after obtaining from the padre a 
report, was to issue a written permit entitling 
the neophyte and his family to go where they chose, 
their names being erased from the Mission register. 


80. THE OLD FRANCISCAN MISSIONS 


The result of this might readily be foreseen. Few 
could take advantage of it, and those that did 
soon came in contact with vultures of the “‘ supe- 
rior race,” who proceeded to devour them and 
their substance. 

Between July 29 and August 3, 1830, Echeandia 
had the California diputacion discuss his fuller 
plans, which they finally approved. These pro- 
vided for the gradual transformation of the 
Missions into pueblos, beginning with those 
nearest the presidios and pueblos, of which one 
or two were to be secularized within a year, and 
the rest as rapidly as experience proved practicable. 
Each neophyte was to have a share in the Mission 
lands and other property. The padres might 
remain as curates, or establish a new line of Mis- 
sions among the hitherto unreached Indians as 
they should choose. Though this plan was passed, 
it was not intended that it should be carried out 
until approved by the general government of 
Mexico. 

All this seems singular to us now, reading three 
quarters of a century later, for, March 8, 1830, 
Manuel Victoria was appointed political chief in 
Echeandia’s stead; but as he did not reach San 
Diego until November or December, and in the 
meantime a new element had been introduced 
into the secularization question in the person of 
José Maria Padrés, Echeandia resolved upon a 
bold stroke. He delayed meeting Victoria, lured 
him up to Santa Barbara, and kept him there 


SECULARIZATION OF THE MISSIONS 81 


under various pretexts until he had had time to 
prepare and issue a decree. This was dated 
January 6, 1831. It was a political trick, ‘‘ wholly 
illegal, uncalled for, and unwise.” He decreed 
immediate secularization of all the Missions, and 
the turning into towns of Carmel and San Gabriel. 
The ayuntamiento of Monterey, in accordance 
with the decree, chose a commissioner for each of 
the seven Missions of the district. These were 
Juan B. Alvarado for San Luis Obispo, José Castro 
for San Miguel, Antonio Castro for San Antonio, 
Tiburcio Castro for Soledad, Juan Higuera for 
San Juan Bautista, Sebastian Rodriguez for 
Santa Cruz, and Manuel Crespo for San Carlos. 
Castro and Alvarado were sent to San Miguel 
and San Luis Obispo respectively, where they 
read the decree and made speeches to the Indians; 
at San Miguel, Alvarado made a spread-eagle 
speech from a cart and used all his eloquence to 
persuade the Indians to adopt the plan of free- 
men. ‘“ Henceforth their trials were to be over. 
No tyrannical priest could compel them to work. 
They were to be citizens in a free and glorious 
republic, with none to molest or make them afraid.” 
Then he called for those who wished to enjoy these 
blessings of freedom to come to the right, while 
those who were content to remain under the 
hideous bondage of the Missions could go to the 
left. Imagine his surprise and the chill his oratory 
received when all but a small handful quickly 
went to the left, and those who at first went to 


82 THE OLD FRANCISCAN MISSIONS 


the right speedily joined the majority. At San 
Luis and San Antonio the Indians also preferred 
** slavery.” 

By this time Victoria began to see that he was 
being played with, so he hurried to Monterey 
and demanded the immediate surrender of the 
office to which he was entitled. One of his first 
acts was to nullify Echeandia’s decree, and to 
write to Mexico and explain fully that it was un- 
doubtedly owing to the influence of Padrés, 
whom he well knew. But before the end of the 
year Echeandia and his friends rose in rebellion, 
deposed, and exiled Victoria. Owing to the 
struggles then going on in Mexico, which cul- 
minated in Santa Anna’s dictatorship, the revolt 
of Echeandia was overlooked and Figueroa ap- 
pointed governor in his stead. 

For a time Figueroa held back the tide of 
secularization, while Carlos Carrillo, the Californian 
delegate to the Mexican Congress, was doing all 
he could to keep the Missions and the Pious Fund 
intact. Figueroa then issued a series of provisional 
regulations on gradual emancipation, hoping to 
be relieved from further responsibility by the 
Mexican government. 

This only came in the passage of an Act, August 
17, 1833, decreeing full secularization. The Act 
also provided for the colonization of both the 
Californias, the expenses of this latter move to 
be borne by the proceeds gained from the distribu- 
tion of the Mission property. A shrewd politician 


SECULARIZATION OF THE MISSIONS 83 


named Hijars was to be made governor of Upper 
California for the purpose of carrying this law 
into effect. 

But now Figueroa seemed to regret his first 
action. Perhaps it was jealousy that Hijars 
should have been appointed to his stead. He 
bitterly opposed Hijars, refused to give up the 
governorship, and after considerable “ pulling 
and hauling,” issued secularization orders of 
his own, greatly at variance with those promul- 
gated by the Mexican Cortes, and proceeded to 
set them in operation. 

Ten Missions were fully secularized in 1834, 
and six others in the following year. And now 
came the general scramble for Mission property. 
Each succeeding governor, freed from too close 
supervision by the general government in Mexico, 
which was passing through trials and tribulations 
of its own, helped himself to as much as he could 
~ get. Alvarado, from 1836 to 1842, plundered on 
every hand, and Pio Pico was not much better. 
When he became governor, there were few funds 
with which to carry on the affairs of the country, 
and he prevailed upon the assembly to pass a decree 
authorizing the renting or the sale of the Mission 
property, reserving only the church, a curate’s 
house, and a building for a court-house. From the 
proceeds the expenses of conducting the services 
of the church were to be provided, but there 
was no disposition made as to what should be 
done to secure the funds for that purpose. Under 


84 THE OLD FRANCISCAN MISSIONS 


this decree the final acts of spoliation were con- 
summated, 

The padres took the matter in accordance 
with their individual temperaments. Some were 
hopefully cheerful, and did the best they could 
for their Indian charges; others were sulky and 
sullen, and retired to the chambers allotted to 
them, coming forth only when necessary duty 
called; still others were belligerent, and fought 
everything and everybody, and, it must be con- 
fessed, generally with just cause. 

As for the Indians, the effect was exactly as all 
thoughtful men had foreseen. ‘Those who re- 
ceived property seldom made good use of it, 
and soon lost it. Cattle were neglected, tools 
unused, for there were none to compel their care 
or use. Consequently it was easy to convert 
them into money, which was soon gambled or 
drunk away. Rapidly they sank from worse to 
worse, until now only a few scattered settlements 
remain of the once vast number, thirty thousand 
or more, that were reasonably happy and prosper- 
ous under the rule of the padres. 


CHAPTER IX 
SAN DIEGO DE ALCALA 


THE story of the founding of San Diego by 
Serra has already been given. It was the begin- 
ning of the realization of his fondest hopes. The 
early troubles with the Indians delayed conver- 
sions, but in1773 Serra reported that some headway 
had been made. He gives the original name of 
the place as Cosoy, in 32° 43’, built on a hill two 
gunshots from the shore, and facing the entrance 
to the port at Point Guijarros. The missionaries 
left in charge were Padres Fernando Parron and 
Francisco Gomez. 

About the middle of July ill health compelled 
Parron to retire to Lower California and Gomez 
to Mexico, and Padres Luis Jayme and Francisco 
Dumetz took their places. 

San Diego was in danger of being abandoned for 
lack of provisions, for in 1772 Padre Crespi, who 
was at San Carlos, writes that on the thirtieth of 
March of that year “the mail reached us with 
the lamentable news that this Mission of San 
Diego was to be abandoned for lack of victuals.” 
Serra then sent him with “ twenty-two mules, 
and with them fifteen half-loads of flour”? for 


86 THE OLD FRANCISCAN MISSIONS 


their succor. Padres Dumetz and Cambon had 
gone out to hunt for food to the Lower California 
Missions. The same scarcity was noticed at San 
Gabriel, and the padres, “‘ for a considerable time, 
already, had been using’ the supplies which were 
on hand to found the Missionof San Buenaventura; 
and though they have drawn their belts tight there 
remains to them provisions only for two months 
and a half.” 

Fortunately help came; so the work continued. 

The region of San Diego was well peopled. 
At the time of the founding there were eleven 
rancherias within a radius of ten leagues. They 
must have been of a different type from most of 
the Indians of the coast, for, from the first, as 
the old Spanish chronicler reports, they were 
insolent, arrogant, and thievish. They lived on 
grass seeds, fish, and rabbits. 

In 1774, the separation of the Mission from the 
presidio was decided upon, in order to remove the 
neophytes from the evil influences of the soldiers. 
The site chosen was six miles up the valley (named 
Nipaguay by the Indians), and so well did all 
work together that by the end of the year a dwell- 
ing, a storehouse, a smithy built of adobes, and 
a wooden church eighteen by fifty-seven feet, 
and roofed with tiles, were completed. Already 
the work of the padres had accomplished much. 
Seventy-six neophytes rejoiced their religious 
hearts, and the herds had increased to 40 cattle, 
64 sheep, 55 goats, 19 hogs, 2 jacks, 2 burros, 17 








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Photograph by Fred W. Twogood, Riverside. 
FACHADA OF THE RUINED MISSION OF SAN DIEGO. 


| 








OLD MISSION OF SAN DIEGO AND SISTERS’ SCHOOL FOR INDIAN CHILDREN. 






i 


is Rais a8 









Sgn se SS 


Copyright, 1904, by C. C. Pierce & Co. 
MISSION SAN CARLOS. 





ED Rianne wae on 





PRESIDIO CHURCH, MONTEREY. 


SAN DIEGO DE ALCALA 87 


mares, 3 foals, 9 horses, 22 mules, — 233 animals 
in all. 

The presidio remained at Cosoy (now old 
San Diego), and four thousand adobes that had 
been made for the Mission buildings were turned 
over to the military. A rude stockade was erected, 
with two bronze cannon, one mounted towards 
the harbor, the other towards the Indian rancheria. 

The experiments in grain raising at first were 
not successful. ‘The seed was sown in the river 
bottom and the crop was destroyed by the unex- 
pected rising of the river. The following year 
it was sown so far from water that it died from 
drought. In the fall of 1775 all seemed to be 
bright with hope. New buildings had been 
erected, a well dug, and more land made ready 
for sowing. ‘The Indians were showing greater 
willingness to submit themselves to the priests, 
when a conflict occurred that revealed to the 
padres what they might have to contend with in 
their future efforts towards the Christianizing 
of the natives. The day before the feast of St. 
Francis (October 4, 1775), Padres Jayme and 
Fuster were made happy by being required to 
baptize sixty new converts. Yet a few days later 
they were saddened by the fact that two of these 
newly baptized fled from the Mission and escaped 
to the mountains, there to stir up enmity and 
revolt. For nearly a month they moved about, fan- 
ning the fires of hatred against the “long gowns,” 
until on the night of November 4 (1775) nearly 


88 ‘THE OLD FRANCISCAN MISSIONS 


eight hundred naked savages, after dusk, stealthily 
advanced and surrounded the Mission, where the 
inmates slept unguarded, so certain were they of 
their security. Part of the force went on to the 
presidio, where, in the absence of the commander, 
the laxity of discipline was such that no sentinel 
was on guard. 

An hour after midnight the whole of the Mission 
was surrounded. The quarters of the Christian- 
ized Indians were invaded, and they were threat- 
ened with instantaneous death if they gave the 
alarm. The church was broken into, and all the 
vestments and sacred vessels stolen. Then the 
buildings were fired. Not until then did the in- 
mates know of their danger. Imagine their horror, 
to wake up and find the building on fire and them- 
selves surrounded by what, in their dazed con- 
dition, seemed countless hordes of savages, all 
howling, yelling, brandishing war-clubs, firing their 
arrows, —the scene made doubly fearful by the 
red glare of the flames. 

In the guard-house were four soldicee athe 
whole of the Mission garrison; in the house the 
two priests, Jayme and Fuster, two little boys, and 
three men (a blacksmith and two carpenters). 
Father Fuster, the two boys, and the blacksmith 
sought to reach the guard-house, but the latter 
was slain on the way. The Indians broke into 
the room where the carpenters were, and one of 
them was so cruelly wounded that he died the 
next day. 


SAN DIEGO DE ALCALA 89 


Father Jayme, with the shining light of martyr- 
dom in his eyes, and the fierce joy of fearlessness 
in his heart, not only refused to seek shelter, but 
deliberately walked towards the howling band, 
lifting his hands in blessing with his usual saluta- 
tion: “ Love God, my children!” Scarcely were 
the words uttered when the wild band fell upon 
him, shrieking and crying, tearing off his habit, 
thrusting him rudely along, hurting him with 
stones, sticks, and battle-axe, until at the edge of 
the creek his now naked body was bruised until 
life was extinct, and then the corpse filled with 
arrows. 

Three soldiers and the carpenter, with Father 
Fuster and two boys loading the guns for them, 
fought off the invaders from a near-by kitchen, and 
at dawn the attacking force gathered up their dead 
and wounded and retired to the mountains. 

No sooner were they gone than the neophytes 
came rushing up to see if any were left alive. Their 
delight at finding Father Fuster was immediately 
changed into sadness as others brought in the 
awfully mutilated and desecrated body of Father 
Jayme. Not until then did Father Fuster know 
that his companion was dead, and deep was the 
mourning of his inmost soul as he performed the 
last offices for his dear companion. 

Strange to say, so careless was the garrison that 
not until a messenger reached it from Father Fuster 
did they know of the attack. They had placed 
no guards, posted no sentinels, and, indifferent 


90 THE OLD FRANCISCAN MISSIONS 


in their foolish scorn of the prowess and courage 
of the Indians, had slept calmly, though they 
themselves might easily have been surprised, and 
the whole garrison murdered while asleep. 

In the meantime letters were sent for aid to 
Rivera at Monterey, and Anza, the latter known 
to be approaching from the Colorado River region; 
and in suspense until they arrived, the little garrison 
and the remaining priests passed the rest of the 
year. The two commanders met at San Gabriel, 
and together marched to San Diego, where they 
arrived January 11, 1776. It was not long before 
they quarreled. Anza was for quick, decisive 
action; Rivera was for delay; so, when news arrived 
from San Gabriel that the food supply was running 
short, Anza left in order to carry out his original 
orders, which involved the founding of San Fran- 
cisco. Not long after his departure Carlos, the 
neophyte who had been concerned in the in- 
surrection, returned to San Diego, and, doubtless 
acting under the suggestion, of the padres, took 
refuge in the temporary church at the presidio. 

An unseemly squabble now ensued between 
Rivera and Padre Lasuen, the former violating 
the sanctuary of the church to arrest the Indian. 
Lasuen, on the next feast day, refused to say mass 
until Rivera and his violating officers had retired. 

All this interfered with resumption of work on 
the church; so Serra himself went to San Diego, 
and, finding the ship “ San Antonio ” in the harbor, 
made an arrangement with Captain Choquet to 


SAN DIEGO DE ALCALA 91 


supply sailors to do the building under his own 
direction. Rivera was then written to for a 
guard, and he sent six soldiers. On August 22, 
1777, the three padres, Choquet with his mate and 
boatswain and twenty sailors, a company of 
neophytes, and the six soldiers went to the old 
site and began work in earnest, digging the founda- 
tions, making adobes, and collecting stones. ‘The 
plan was to build a wall for defense, and then 
erect the church and other buildings inside. For 
fifteen days all went well: Then an Indian went 
to Rivera with a story that hostile Indians were 
preparing arrows for a new attack, and this so 
scared the gallant officer that he withdrew his 
six men. Choquet had to leave with his men, as 
he dared not take the responsibility of being away 
with so many men without the consent of Rivera; 
and, to the padre’s great sorrow, the work had 
to cease. 

In March of 1778 Captain Carrillo was sent to 
chastise hostile Indians at Pam6d who had sent 
insolent messages to Captain Ortega. Carrillo 
surprised the foe, killed two, burned others who 
took refuge in a hut, while the others surrendered 
and were publicly flogged. The four chiefs, Aachel, 
Aalcuirin, Aaran, and Taguagui, were captured, 
taken to San Diego, and there shot, though the 
officer had no legal right to condemn even an 
Indian to death without the approval of the 
governor. Ortega’s sentence reads: ‘‘ Deeming 
it useful to the service of God, the King, and the 


92 THE OLD FRANCISCAN MISSIONS 


public weal, I sentence them to a violent death 
by two musket-shots on the 11th at 9 a. M., the 
troops to be present at the execution under arms, 
also all the Christian rancherias subject to the 
San Diego Mission, that they may be warned to 
act righteously.” 

Ortega then instructed Padres Lasuen and 
Figuer to prepare the condemned. “ You will 
co-operate for the good of their souls in the under- 
standing that if they do not accept the salutary 
waters of baptism they “die on Saturday morning; 
and if they do— they die all the same!” This 
was the first public execution in California. 

In 1780 the new church, built of adobe, strength- 
ened and roofed with pine timbers, ninety feet 
long and seventeen feet wide and high, was com- 
pleted. 

In 1782 fire destroyed the old presidio church. 

In 1783 Lasuen made an interesting report on 
the condition of San Diego. At the Mission there 
were church, granary, storehouse, hospital, men’s 
house, shed for wood and oven, two houses for 
the padres, larder, guest-room, and kitchen. 
These, with the soldiers’ barracks, filled three sides 
of a square of about one hundred and sixty feet, 
and on the fourth side was an adobe wall, nearly 
ten feet high. There were seven hundred and 
forty neophytes at that time under missionary 
care, though Lasuen spoke most disparagingly of 
the location as a Mission site. 

In 1824 San Diego registered its largest pop- 


SAN DIEGO DE ALCALA 93 


ulation, being then eighteen hundred and twenty- 
nine. 

When Spanish rule ended, and the Mexican em- 
pire and republic sent its first governor, Echeandia, 
he decided to make San Diego his home; so for the 
period of his governorship, though he doubtless 
lived,at or near the presidio, the Mission saw more 
or less of him. As is shown in the chapter on 
Secularization, he was engaged in a thankless 
task when he sought to change the Mission system, 
and there was no love lost between the governor’s 
house and the Mission. 

In 1833 Governor Figueroa visited San Diego 
Mission in person, in order to exhort the neophytes 
to seize the advantages of citizenship which the 
new secularization regulations were to give to 
them; but, though they heard him patiently, 
and there and at San Luis Rey one hundred and 
sixty families were found to be duly qualified for 
“‘ freedom,” only ten could be found to accept 
ta 

On March 29, 1843, Governor Micheltorena 
issued a decree which restored San Diego Mis- 
sion temporalities to the management of the 
padre. He explained in his prelude that the 
decree was owing to the fact that the Mission es- 
tablishments had been reduced to the mere space 
occupied by the buildings and orchards, that the 
padres had no support but that of charity, etc. 
Mofras gives the number of Indians in 1842 as 
five hundred, but an official report of 1844 gives 


94 THE OLD FRANCISCAN MISSIONS 


only one hundred. The Mission retained the 
ranches of Santa Isabel and El Cajon until 1844- 
1845, and then, doubtless, they were sold or rented 
in accordance with the plans of Pio Pico. 

To-day nothing but the fachada of the church 
remains, and that has recently been braced or it 
would have fallen. There are a few portions of 
walls also, and a large part of the adobe wall 
around the garden remains. The present owner 
of the orchard, in digging up some of the old 
olive trees, has found a number of interesting relics, 
stirrups, a gun-barrel, hollow iron cannon-balls, 
metates, etc. These are all preserved and shown 
as “ curlos,”’ together with beams from the church, 
and the old olive-mill. 

By the side of the ruined church a newer and 
modern brick building now stands. It destroys 
' the picturesqueness of the old site, but it is engaged 
in a good work. Father Ubach, the indefatigable 
parish priest of San Diego, who died a few years 
ago, and who was possessed.of the spirit of the old 
padres, erected this building for the training of 
the Indian children of the region. On one oc- 
casion I asked the children if they knew any of the 
‘songs of the old,” the songs their Indian grand- 
parents used to sing; and to my delight, they 
sang two of the old chorals taught their ancestors 
in the early Mission days by the padres. 


CHAPTER X 
SAN CARLOS BORROMEO 


A BRIEF account of the founding of San Carlos 
at Monterey, June 3, 1770, was given in an earlier 
chapter. What joy the discovery of the harbor 
and founding of the Mission caused in Mexico 
and Spain can be understood when it is remem- 
bered that for two centuries this thing had been 
desired. In the Mexican city the bells of the 
Cathedral rang forth merry peals as on special 
festival days, and a solemn mass of thanksgiving 
was held, at which all the city officials and dig- 
nitaries were present. A full account of the event 
was printed and distributed there and in Spain, so 
that, for a time at least, California occupied a 
large share of public attention. 

The result of the news of the founding of San 
Carlos was that all were enthused for further 
extension of the Missions. The indefatigable 
Galvez at once determined that five new Missions 
should be founded, and the Guardian of the Fran- 
ciscan College was asked for, and agreed to send, 
ten more missionaries for the new establishments, 
as well as twenty for the old and new Missions 
on the peninsula. 


96 THE OLD FRANCISCAN MISSIONS 


At the end of the year 1773 Serra made his 
report to Mexico, and then it was found that there 
were more converts at San Carlos than at any 
other Mission. Three Spanish soldiers had 
married native women. 

A little later, as the mud roofs were not success- 
ful in keeping out the winter rains, a new church 
was built, partly of rough and partly of worked 
lumber, and roofed with tules. The lumber used 
was the pine and cypress for which the region is 
still noted. 

There was little agriculture, only five fanegas 
of wheat being harvested in 1772. Each Mission 
received eighteen head of horned cattle at its 
founding, and San Carlos reported a healthy in- 
crease. 

In 1772 Serra left for Mexico, to lay matters 
from the missionary standpoint before the new 
viceroy, Bucareli. He arrived in the city of 
Mexico in February, 1773. With resistless energy 
and eloquence he pleaded for the preserva- 
tion of the shipyard of San Blas, the removal of 
Fages, the correction of certain abuses that had 
arisen as the result of Fages’s actions, and for 
further funds, soldiers, etc., to prosecute the work 
of founding more Missions. In all the main points 
his mission was successful. Captain Rivera y 
Moncada, with whose march from the peninsula 
we are already familiar, was appointed governor; 
and at the same time that he received his instruc- 
tions, August 17, 1773, Captain Juan Bautista 


SAN CARLOS BORROMEO 97 


de Anza was authorized to attempt the overland 
journey from Sonora to Monterey. 

As we have already seen, this trip was success- 
ful and led to the second, in which the colonists 
and soldiers for the new Mission of San Francisco 
were brought. 

In 1776 Serra’s heart was joyed with the thought 
that he was to wear a martyr’s crown, for there 
was a rumor of an Indian uprising at San Carlos; 
but the presence of troops sent over from Monterey 
seemed to end the trouble. 

In 1779 a maritime event of importance oc- 
curred. The padres at San Carlos and the sol- 
diers at Monterey saw a galleon come into the bay, 
which proved to be the “ San José,” from Manila. 
It should have remained awhile, but contrary 
winds arose, and it sailed away forSan Lucas. But 
the king later issued orders that all Manila 
galleons must call at Monterey, under a penalty 
of four thousand dollars, unless prevented by 
stress of weather. 

In 1784 Serra died and was buried at San Carlos. 

For a short time after Serra’s death, the duties 
of padre presidente fell upon Palou; but in Feb- 
ruary, 1785, the college of San Fernando elected 
Lasuen to the office, and thereafter he resided 
mainly at San Carlos. 

September 14, 1786, the eminent French navi- 
gator, Jean Francois Galaup de la Pérouse, with 
two vessels, appeared at Monterey, and the French- 
man in the account of his trip gives us a vivid 


98 THE OLD FRANCISCAN MISSIONS 


picture of his reception at the Mission of San 
Carlos. 

A few years later Vancouver, the English 
navigator, also visited San Francisco, Santa 
Clara, and San Carlos. He was hospitably enter- 
tained by Lasuen, but when he came again, he 
was not received so warmly, doubtless owing to 
the fearfulness of the Spaniards as to England’s 
intentions. 

When Pico issued his decrees in 1845, San Carlos 
was regarded as a pueblo, or abandoned Mission, 
Padre Real residing at Monterey and holding serv- 
ices only occasionally. The little property that 
remained was to be sold at auction for the payment 
of debts and the support of worship, but there 
is no record of property, debts, or sale. The glory 
of San Carlos was departed. 

For many years no one cared for the building, 
and it was left entirely to the mercy of the vandal 
and relic hunter. In 1852 the tile roof fell in, 
and all the tiles, save about a thousand, were either 
then broken, or afterwards stolen. The rains and 
storms beating in soon brought enough sand to 
form a lodgment for seeds, and ere long a dense 
growth of grass and weeds covered the dust of 
California’s great apostle. 

In Glimpses of California by H. H., Mr. Sand- 
ham, the artist, has a picture which well illus- 
trates the original spring of the roof and curve 
of the walls. There were three buttresses, from 
which sprang the roof arches. The curves of the 


SAN CARLOS BORROMEO 99 


walls were made by increasing the thickness at the 
top, as can be seen from the window spaces on 
each side, which still remain in their original 
condition. The building is about one hundred 
and fifty feet long by thirty feet wide. 

In 1868 Rev. Angelo D. Cassanova became the 
pastor of the parish church at Monterey, and 
though Serra’s home Mission was then a complete 
mass of ruins, he determined upon its preservation, 
at least from further demolition. The first step 
was to clear away the débris that had accumulated 
since its abandonment, and then to locate the 
graves of the missionaries. On July 3, 1882, after 
due notice in the San Francisco papers, over four 
hundred people assembled at San Carlos, the stone 
slab was removed, and the bodies duly identified. 

The discovery of the bodies of Serra, Crespi, 
Lopez, and Lasuen aroused some sentiment and 
interest in Father Cassanova’s plan of restoration; 
and sufficient aid came to enable him properly 
to restore and roof the building. On August 28, 
1884, the rededication took place, and the build- 
ing was left as it is found to-day. 

The old pulpit still remains. It is reached by 
steps from the sacristy through a doorway in the 
main side wall. It is a small and unpretentious 
structure of wood, with wooden sounding-board 
above. It rests upon a solid stone pedestal, cut 
into appropriate shaft and mouldings. The door 
is of solid oak, substantially built. 

In the sacristy is a double lavatory of solid 


100 THE OLD FRANCISCAN MISSIONS 


sandstone, hewn and arranged for flowing water. 
It consists of two basins, one above the other, the 
latter one well recessed. The lower basin is 
structurally curved in front, and the whole piece 
is of good and artistic workmanship. 


CHAPTER XI 
THE PRESIDIO CHURCH AT MONTEREY 


BeroreE leaving San Carlos it will be well to 
explain the facts in regard to the Mission church 
at Monterey. Many errors have been perpetuated 
about this church. There is ‘little doubt but 
that originally the Mission was established here, 
and the first church built on this site. But as I 
have elsewhere related, Padre Serra found it 
unwise to have the Indians and the soldiers 
too near together. 

In the establishment of the Missions, the 
presidios were founded to be a means of protection 
to the padres in their work of civilizing and Chris- 
tianizing the natives. These presidios were at 
San Diego, Monterey, San Francisco, and Santa 
Barbara. Each was supposed to have its own 
church or chapel, and the original intention was 
that each should likewise have its own resident 
priest. For purposes of economy, however, this 
was not done, and the Mission padres were called 
upon for this service, though it was often a source 
of disagreement between the military and the 
missionaries. While the Monterey church that 
occupied the site of the present structure may, 


102 THE OLD FRANCISCAN MISSIONS 


in the first instance, have been used by Serra for 
the Mission, it was later used as the church for 
the soldiers, and thus became the presidio chapel. 
I have been unable to learn when it was built, 
but about fifty years ago Governor Pacheco 
donated the funds for its enlargement. The 
original building was extended back a number 
of feet, and an addition made, which makes the 
church of cruciform shape, the original building 
being the long arm of the cross. The walls are 
built of sandstone rudely quarried at the rear 
of the church. It is now the parish church of 
Monterey. 

Here are a large number of interesting relics 
and memorials of Serra and the early Mission 
days. The chief of these is a reliquary case, made 
by an Indian at San Carlos to hold certain valuable 
relics which Serra highly prized. Some of these 
are bones from the Catacombs, and an Agnus 
Dei of wax. Serra himself wrote the list of con- 
tents on a slip of paper, which is still intact on 
the back of the case. This reliquary used to be 
carried in procession by Serra on each fourth of 
November, and is now used by Father Mestris 
in like ceremonials. 

In the altar space or sanctuary are five chairs, 
undoubtedly brought to California by one of the 
Philippine galleons from one of those islands, or 
from China. The bodies are of teak, ebony, or 
ironwood, with seats of marble, and with a disk 
of marble in the back. 


PRESIDIO CHURCH AT MONTEREY 103 


In the sacristy is the safe in which Serra used to 
keep the sacred vessels, as well as the important 
papers connected with his office. It is an inter- 
esting object, sheeted with iron, wrapped around 
with iron bands and covered all over with bosses. 
It is about three feet wide and four feet high. In 
the drawers close by are several of the copes, 
stoles, maniples, and other vestments which were 
once used by Serra at the old Mission. 


CHAPTER XII 
SAN ANTONIO DE PADUA 


Tue third Mission of the series was founded in 
honor of San Antonio de Padua, July 14, 1771, 
by Serra, accompanied by Padres Pieras and Sit- 
jar. One solitary Indian heard the dedicatory 
mass, but Serra’s enthusiasm knew no bounds. 
He was assured that this “ first fruit of the wilder- 
ness ”’ would go forth and bring many of his com- 
panions to the priests. Immediately after the 
mass he hastened to the Indian, lavished much 
attention on him, and gave him gifts. That same 
day many other Indians came and clearly indicated 
a desire to stay with such pleasant company. 
They brought pine-nuts and acorns, and the 
padres gave them in exchange strings of glass 
beads of various colors. 

At once buildings were begun, in which work 
the Indians engaged with energy, and soon church 
and dwellings, surrounded by a palisade, were 
completed. From the first the Indians mani- 
fested confidence in the padres, and the fifteen days 
that Padre Serra remained were days of intense 
joy and gladness at seeing the readiness of the 
natives to associate with him and his brother 


SAN ANTONIO DE PADUA 105 


priests. Without delay they began to learn the 
language of the Indians, and when they had made 
sufficient progress they devoted much time to 
catechising them. In two years 158 natives were 
baptized and enrolled, and instead of relying upon 
the missionaries for food, they brought in large 
quantities of acorns, pine-nuts, squirrels, and 
rabbits. The Mission being located in the heart 
of the mountains, where pine and oak trees grew 
luxuriantly, the pine-nut and acorn were abun- 
dant. Before the end of 1773 the church and 
dwellings were all built, of adobe, and three 
soldiers, who had married native women, were 
living in separate houses. 

In August of 1774 occurred the first trouble. 
The gentile Indians, angered at the progress of 
the Mission and the gathering in of so many of 
their people, attacked the Mission and wounded 
an Indian about to be baptized. When the news 
reached Rivera at Monterey, he sent a squad of 
soldiers, who captured the culprits, gave them 
a flogging, and imprisoned them. Later they were 
flogged again, and, after a few days in the stocks, 
they were released. 

In 1779 an alcalde and regidore were chosen irom 
the natives to assist in the administration of 
justice. In 1800 the report shows that the neo- 
phyte population was 1118, with 767 baptisms 
and 656 deaths. The cattle and horses had de- 
creased from 2232 of the last report to 2217, but 
small stock had slightly increased. In 1787 the 


106 THE OLD FRANCISCAN MISSIONS 


church was regarded as the best in California, 
though it was much improved later, for in 1797 
it is stated that it was of adobes with a tiled roof. 
In 1793 the large adobe block, eighty varas long 
and one vara wide, was constructed for friars’ 
houses, church and storehouse, and it was doubt- 
less this church that was tiled four years later. 

In 1805 it gained its highest population, there 
being 1296 Indians under its control. The lands 
of the Mission were found to be barren, necessi- 
tating frequent changes in cultivated fields and 
stock ranges. 

In 1808 the venerable Buenaventura Sitjar, 
one of the founders of the Mission, and who had 
toiled there continuously for thirty-seven years, 
passed to his reward, and was buried in sight of 
the hills he had loved so long. The following year, 
or in 1810, work was begun on a newer and larger 
church of adobes, and this is doubtless the building 
whose ruins now remain. Though we have no 
record of its dedication, there is no question but 
that it took place prior to 1820, and in 1830 refer- 
ences are made to its arched corridors, etc., 
built of brick. Robinson, who visited it in this 
year, says the whole Mission is built of brick, but 
in this he is in error. The fachada is of brick, but 
the main part of the building is of adobe. Robin- 
son speaks thus of the Mission and its friar: 
“Padre Pedro Cabot, the present missionary 
director, I found to be a fine, noble-looking man, 
whose manner and whole deportment would have 





Photograph by George Wharton James. 
MISSION SAN ANTONIO DE PADUA. 





INTERIOR OF MISSION SAN ANTONIO DE PADUA. 


a 


‘| 


IR A il tN 








PRENSA at 


RUINED CORRIDORS AT SAN ANTONIO DE PADUA. 


SAN ANTONIO DE PADUA 107 


led one to suppose he had been bred in the courts 
of Europe, rather than in the cloister. Every- 
thing was in the most perfect order: the Indians 
cleanly and well dressed, the apartments tidy, 
the workshops, granaries, and storehouses com- 
fortable and in good keeping.” 

In 1834 Cabot retired to give place to Padre 
Jesus Maria Vasquez del Mercado, one of the 
newly arrived Franciscans from Zacatecas. In 
this year the neophyte population had dwindled 
to 567, and five years later Visitador Hartwell 
found only 270 living at the Mission and its 
adjoining ranches. It is possible, however, that 
there were fully as many more living at a dis- 
tance of whom he gained no knowledge, as the 
official report for 1840 gives 500 neophytes. 

Manuel Crespo was the comisionado for sec- 
ularization in 1835, and he and Padre Mercado had 
no happy times together. Mercado made it so 
unpleasant that six other administrators were 
appointed in order to please him, but it was a 
vain attempt. As a consequence, the Indians 
felt the disturbances and discord, and became dis- 
contented and unmanageable. 

In 1843, according to Governor Micheltorena’s 
order of March 29, the temporal control of the 
Mission was restored to the padre. But, though 
the order was a kindly one, and relieved the padre 
from the interference of officious, meddling, in- 
efficient, and dishonest “‘ administrators,” it was 
too late to effect any real service. 


108 THE OLD FRANCISCAN MISSIONS 


As far as I can learn, Pico’s plan did not affect 
San Antonio,.and it was not one of those sold 
by him in 1845-1846. In 1848 Padre Doroteo 
Ambris was in charge as curate. For thirty years 
he remained here, true to his calling, an entirely 
different kind of man from the quarrelsome, arro- 
gant, drinking, and gambling Mercado. He finally 
died at San Antonio, and was buried in the Mission 
he guarded so well. 


CHAPTER XIII 
SAN GABRIEL, ARCANGEL 


WE have already seen that San Gabriel, the 
fourth Mission, was founded September 8, 1771. 
The natives gave cheerful assistance in bringing 
timber, erecting the wooden buildings, covering 
them with tules, and constructing the stockade 
enclosure which surrounded them. They also 
brought offerings of acorns and pine-nuts. In a 
few days so many of them crowded into camp that 
Padre Somero went to San Diego for an addition 
to the guard, and returned with two extra men. 
It was not long before the soldiers got into trouble, 
owing to their treatment of the Indian women, and 
an Indian attack, as before related, took place. 
A few days later, Fages appeared on the scene 
from San Diego with sixteen soldiers and two 
missionaries, who were destined as guard and 
priests for the new Mission of San Buenaventura. 
But the difficulty with the Indians led Fages to 
postpone the founding of the new Mission. The 
offending soldier was hurried off to Monterey 
to get him out of the way of further trouble. 
The padres did their best to correct the evil im- 
pression the soldiers had created, and, strange to 
say, the first child brought for baptism was the 


110 THE OLD FRANCISCAN MISSIONS 


son of the chief who had been killed in the dis- 
pute with the soldiers. 

But the San Gabriel soldiers were not to be 
controlled. They were insolent to the aged 
priests, who were in ill-health; they abused the 
Indians so far as to pursue them to their rancherias 
“ for the fun of the thing ;”’ and there they had ad- 
ditional “ sport” by lassoing the women and killing 
such men as interfered with their lusts. No wonder 
Serra’s heart was heavy when he heard the news, 
and that he attributed the small number of bap- 
tisms — only seventy-three in two years — to 
the wickedness of the men who should have 
aided instead of hindering the work. 

In his first report to Mexico, Serra tells of the 
Indian population around San Gabriel. He says 
it is larger than at any other Mission, though, 
unfortunately, of several different tribes who are 
at war with one another; and the tribes nearest 
to the sea will not allow others to fish, so that 
they are often in great want of food. Of the 
prospects for agriculture he is most enthusiastic. 
The location is a well-watered plain, with plenty 
of water and natural facilities for irrigation; 
and though the first year’s crop was drowned 
out, the second produced one hundred and thirty 
fanegas of maize and seven fanegas of beans. 
The buildings erected are of the same general 
character as those already described at San Carlos, 
though somewhat smaller. 

When Captain Anza reached California from 


SAN GABRIEL, ARCANGEL 111 


Sonora, by way of the Colorado, on his first trip 
in 1774, accompanied by Padre Garcés, he stayed 
for awhile to recuperate at San Gabriel; and 
when he came the second time, with the colonists 
for the new presidio of San Francisco, San Gabriel 
was their first real stopping-place after that long, 
weary, and arduous journey across the sandy 
deserts of Arizona and California. Here Anza 
met Rivera, who had arrived the day before from 
Monterey. It will be remembered that just at 
that time the news came of the Indian uprising 
at San Diego; so, leaving his main force and the 
immigrants to recuperate, he and seventeen of 
his soldiers, with Padre Font, started with Rivera 
for the south. This was in January, 1776. He 
and Rivera did not agree as to the best methods 
to be followed in dealing with the troublesome 
Indians; so, when advices reached him from San 
Gabriel that provisions were giving out, he decided 
to allow Rivera to follow his own plans, but that 
he would wait no longer. When he arrived at San 
Gabriel, February 12, he found that three of his 
muleteers, a servant, and a soldier belonging to 
the Mission had deserted, taking with them 
twenty-five horses and a quantity of Mission 
property. His ensign, Moraga, was sent after 
the deserters; but, as he did not return as soon 
as was expected, Anza started with his band of 
colonists for the future San Francisco, where | 
they duly arrived, as is recorded in the San Fran- 
cisco chapter. 


112 THE OLD FRANCISCAN MISSIONS 


In 1777-1778 the Indians were exceedingly 
troublesome, and on one occasion came in large 
force, armed, to avenge some outrage the soldiers 
had perpetrated. The padres met them with a 
shining image of Our Lady, when, immediately, 
they were subdued, and knelt weeping at the 
feet of the priests. 

In October, 1785, trouble was caused by a 
woman tempting (so they said) the neophytes 
and gentiles to attack the Mission and kill the 
padres. The plot was discovered, and the corporal 
in command captured some twenty of the leaders 
and quelled the uprising without bloodshed. Four 
of the ringleaders were imprisoned, the others 
whipped with fifteen or twenty lashes each, and 
released. ‘The woman was sentenced to perpetual 
exile, and possibly shipped off to one of the pen- 
insula Missions. 

In 1810 the settlers at Los Angeles complained 
to the governor that the San Gabriel padres had 
dammed up the river at Cahuenga, thus cutting 
off their water supply; and they also stated that 
the padres refused to attend to the spiritual wants 
of their sick. The padres offered to remove the 
dam if the settlers were injured thereby, and also 
claimed that they were always glad to attend 
to the sick when their own pressing duties 
allowed. 

On January 14, 1811, Padre Francisco Dumetz, 
one of Serra’s original compadres, died at San 
Gabriel. At this time, and since 1806, Padre 


SAN GABRIEL, ARCANGEL 113 


José Maria Zalvidea, that strict martinet of 
padres, was in charge, and he brought the Mission 
up to its highest state of efficiency. He it was who 
began the erection of the stone church that now 
remains, and the whole precinct, during his rule, 
rang with the busy hammer, clatter, chatter, 
and movement of a large number of active 
workers. 

It was doubtless owing to the earthquake of 
December 8, 1812, which occurred at sunrise, 
that a new church was built. The main altar 
was overthrown, several of the figures broken, 
the steeple toppled over and crashed to the ground, 
and the sacristy walls were badly cracked. The 
padres’ house as well as all the other buildings 
suffered. | 

One of the adjuncts to San Gabriel was El 
Molino Viejo, — the old mill. Indeed there were 
two old mills, the first one, however, built in Padre 
Zalvidea’s time, in 1810 to 1812, being the one 
that now remains. It is about two miles from 
the Mission. It had to be abandoned on account 
of faulty location. Being built on the hillside, 
its west main wall was the wall of the deep funnel- 
shaped cisterns which furnished the water head. 
This made the interior damp. ‘Then, too, the 
chamber in which the water-well revolved was so 
low that the powerful head of water striking the 
horizontal wheel splashed all over the walls and 
worked up through the shaft holes to the mill 
stones and thus wet the flour. This necessitated 


114. THE OLD FRANCISCAN MISSIONS 


the constant presence of Indian women to carry 
away the meal to dry storerooms at the Mission, 
where it was bolted by a hand process of their 
own devising. On this account the mill was aban- 
doned, and for several years the whole of the 
meal for the Mission was ground on the old-style 
metates. 

The region adjacent to the mill was once largely 
inhabited by Indians, for the foreman of the mill 
ranch declares that he has hauled from the ad- 
jacent bluff as many stone pestles and mortars, 
metates and grinders as would load a four-horse 
wagon. 

It should not be forgotten’ that originally the 
mill was roofed with red tiles made by the Indians 
at the Mission; but these have entirely disap- 
peared. 

It was the habit of Padre Zalvidea to send cer- 
tain of his most trusted neophytes over to the 
islands of San Clemente and Catalina with a 
“bolt”? or two of woven serge, made at the 
Mission San Gabriel, to exchange with the island 
Indians for their soapstone cooking vessels, — 
mortars, etc. These traders embarked from a 
point where Redondo now is, and started always 
at midnight. 

In 1819 the Indians of the Guachama rancho, 
nalled San Bernardino, petitioned for the intro- 
duction of agriculture and stock raising, and this 
was practically the beginning of that asistencia, 
as will be recorded in the chapter on the various 





a 


MISSION SAN GABRIEL ARCANGEL 


g 
‘dl 
A 





7 


Photograph by Howaid Tibbitts, San Francisco. 
GABRIEL ARCANGEL. 


SAN 


MISSION 


— - - ‘ " mumemanenes rr ge acne ete tet et TER arene east e oye semana 





SAN LUIS OBISPO BEFORE RESTORATION. 





Photograph by C. C. Pierce & 
THE RESTORED MISSION OF SAN LUIS OBISPO. 


Co., Los Angeles. 


SAN GABRIEL, ARCANGEL 115 


chapels. A chapel was also much needed at 
Puente, where Zalvidea had six hundred Indians 
at work in 1816. 

In 1822 San Gabriel was fearfully alarmed at 
the rumor that one hundred and fifty Indians were 
bearing down upon that Mission from the Colo- 
rado River region. It transpired that it was an 
Opata with despatches, and that the company 
had no hostile intent. But Captain Portilla met 
them and sent them back, not a little disconcerted 
by their inhospitable reception. 

Of the wild, political chaos that occurred in 
California after Mexico became independent of 
Spain, San Gabriel felt occasional waves. When 
the people of San Diego and the southern part 
of the State rebelled against Governor Victoria, 
and the latter confident chief came to arrange 
matters, a battle took place near Los Angeles, 
in which he was severely wounded. His friends 
bore him to San Gabriel, and, though he had 
entirely defeated his foes, so cleverly did some one 
work upon his fears that he made a formal sur- 
render, December 6, 1831. On the ninth the 
leader of the rebels, the former Governor Echean- 
dia, had a conference with him at San Gabriel, 
where he pledged himself to return to Mexico 
without giving further trouble; and on the 
twentieth he left, stopping for awhile at San Luis 
Rey with Padre Peyri. It was at this time the 
venerable and worthy Peyri decided to leave 
California, and he therefore accompanied the 


116 THE OLD FRANCISCAN MISSIONS 


deposed governor to San Diego, from which port 
they sailed January 17, 1832. 

After secularization San Gabriel was one of 
the Missions that slaughtered a large number of 
her cattle for the hides and tallow. Pio Pico 
states that he had the contract at San Gabriel, 
employing ten vaqueros and thirty Indians, and 
that he thus killed over five thousand head. Rob- 
inson says that the rascally contractors secretly 
appropriated two hides for every one they turned 
over to the Mission. 

In 1843, March 29, Micheltorena’s order, 
restoring San Gabriel to the padres, was carried 
out, and in 1844 the official church report states 
that nothing is left but its vineyards in a sad 
condition, and three hundred neophytes. The 
final inventory made by the comisionados under 
Pio Pico is missing, so that we do not know at 
what the Mission was valued; but June 8, 1846, 
he sold the whole property to Reid and Workman 
in payment for past services to the government. 
When attacked for his participation in what evi- 
dently seemed the fraudulent transfer of the 
Mission, Pico replies that the sale “ did not go 
through.” The United States officers, in August 
of the same year, dispossessed the “ purchasers,” 
and the courts finally decreed the sale invalid. 

There are a few portions of the old cactus 
hedge still remaining, planted by Padre Zalvidea. 
Several hundreds of acres of vineyard and garden 
were thus enclosed for purposes of protection 


SAN GABRIEL, ARCANGEL | 117 


from Indians and roaming bands of horses and 
cattle. The fruit of the prickly pear was a prized 
article of diet by the Indians, so that the hedge 
was of benefit in two ways, — protection and food. 

On the altar are several of the old statues, and 
there are some quaint pictures upon the walls. 

In the baptistry is a font of hammered copper, 
probably made either at San Gabriel or San 
Fernando. ‘There. are several other interesting 
vessels. At the rear of the church are the remains 
of five brick structures, where the soap-making 
and tallow-rendering of the Mission was conducted. 
Five others were removed a few years ago to make 
way for the public road. Undoubtedly there were 
other buildings for the women and male neophytes 
as well as the workshops. 

The San Gabriel belfry is well known in picture, 
song, and story. Yet the fanciful legends about 
the .casting of the bells give way to stern fact 
when they are examined. Upon the first bell is 
the inscription: ‘‘Ave Maria Santisima. 5S. 
Francisco. De Paula Rvelas, me fecit.”” The 
second: “Cast by G. H. Holbrook, Medway, 
Mass., 1828.” The third: “‘ Ave Maria, Sn 
Jvan Nepomvseno, Rvelas me fecit, A. D., ’95.” 
The fourth: “ Fecit Benitvs a Regibvs, Ano D. 
1830, Sn. Frano.” 

In the year 1886 a number of needed repairs 

were made; the windows were enlarged, and a 
new ceiling put in, the latter a most incongruous 
piece of work. 


CHAPTER XIV 
SAN LUIS OBISPO DE TOLOSA 


FouNDED, as we have seen, by Serra himself, 
September I, 1772, by the end of 1773 the Mission 
of San Luis Obispo could report only twelve 
converts. Serra left the day after the founding, 
leaving Padre Cavaller in charge, with two In- 
dians from Lower California, four soldiers and 
their corporal. Their only provisions were a 
few hundred pounds of flour and wheat, and a 
barrel of brown sugar. But the Indians were kind, 
in remembrance of Fages’s goodness in shooting 
the bears, and brought them venison and seeds 
frequently, so they “‘ managed to subsist ” until 
provisions came. 3 

Padre Cavaller built a neat chapel of logs and 
apartments for the missionaries, and the soldiers 
soon erected their own barracks. While the 
Indians were friendly, they did not seem to be 
particularly attracted to the Mission, as they had 
more and better food than the padre, and the only 
thing he had that they particularly desired was 
cloth. There was no rancheria in the vicinity, 
but they were much interested in the growth of 
the corn and beans sown by the padre, and which, 


SAN LUIS OBISPO DE TOLOSA 119 


being on good and well-watered land, yielded 
abundantly. 

In 1776 certain gentiles, who were hostile to 
some Indians that were sheltered by the padres, 
attacked the Mission by discharging burning 
arrows upon the tule roof of the buildings, and 
everything was destroyed, save the church and 
the granary. Rivera came at once, captured two 
of the ringleaders, and sent them for punish- 
ment to the Monterey presidio. The success of 
the gentiles led them to repeat their attacks 
by setting fire to the Mission twice during the 
next ten years, and it was these calamities that 
led one of the San Luis padres to attempt the 
making of roof tiles. Being successful, it was not 
long before all the Missions were so roofed. 

In 1794 certain of the neophytes of San Luis 
and La Purisima conspired with some gentiles 
to incite the Indians at San Luis to revolt, but 
the arrest and deportation of fifteen or twenty 
of the ringleaders to Monterey, to hard labor at 
the presidio, put a stop to the revolt. 

Padres Lasuen and Tapis both served here as 
missionaries, and in 1798 Luis Antonio Martinez, 
one of the best known of the padres, began his 
long term of service at San Luis. In 1794 the 
Mission reached its highest population of 946 
souls. It had 6500 head of cattle and horses, 
6150 sheep. In 1798 it raised 4100 bushels of 
wheat, and in this same year a water-power mill 
was erected and set in motion. San Luis was 


120 THE OLD FRANCISCAN MISSIONS 


also favored by the presence of a smith, a miller, 
and a carpenter of the artisan instructors, sent 
by the king in 1794. Looms were erected, and 
cotton brought up from San Blas was woven. A 
new church of adobes, with a tile roof, was com- 
pleted in 1793, and that same year a portico was 
added to its front. 

In 1830 Padre Martinez was banished to Madrid, 
and at this time the buildings at San Luis were 
already falling into decay, as the padre, with 
far-seeing eye, was assured that the politicians 
had nothing but evil in store for them. Conse- 
quently, he did not keep up things as he other- 
wise would have done. He was an outspoken, 
frank, fearless man, and this undoubtedly led 
to his being chosen as the example necessary to 
restrain the other padres from too great freedom 
of speech and manner. 

In 1834 San Luis had 264 neophytes, though 
after secularization the number was gradually 
reduced until, in 1840, there were but 170 left. 
The order of secularization was put into effect in 
1835 by Manuel Jimeno Casarin. The inventory 
of the property in 1836 showed $70,000. In 1839 
it was $60,000. In 1840 all the horses were 
stolen by ‘‘ New Mexican traders,” one report 
alone telling of the driving away of 1200 head. 
The officers at Los Angeles went in pursuit of 
the thieves and one party reported that it came 
in full sight of the foe retiring deliberately with 
the stolen animals, but, as there were as many 


SAN LUIS OBISPO DE TOLOSA 121 


Americans as Indians in the band, they deemed it 
imprudent to risk a conflict. 

In December of 1846, when Frémont was march- 
ing south to co-operate with Stockton against 
the Southern Californians, San Luis was thought 
to harbor an armed force of hostiles. Accordingly 
Fremont surrounded it one dark, rainy night, and 
took it by sudden assault. The fears were un- 
founded, for only women, children, and non- 
combatants were found. 

The Book of Confirmations at San Luis has 
its introductory pages written by Serra. There 
is also a “‘ Nota” opposite page three, and a 
full-page note in the back in his clear, vigorous 
and distinctive hand. 

There are three bells at San Luis Obispo. The 
largest is to the right, the smallest in the center. 
On the largest bell is the following inscription: 
“Me fecit ano di 1818 Manvel Vargas, Lima. 
Mision de Sn Luis Obispo De La Nueba Cali- 
fornia.” This latter is a circumferential panel 
about midway between the top and bottom of 
the bell. On the middle bell we read the same 
inscription, while there is none on the third. 
This latter was cast in San Francisco, from two 
old bells which were broken. 

From a painting the old San Luis Obispo church 
is seen to have been raised up on a stone and 
cement foundation. The corridor was without the 
arches that are elsewhere one of the distinctive 
features, but plain round columns, with a square 


122 THE OLD FRANCISCAN MISSIONS 


base and topped with a plain square moulding, 
gave support to the roof beams, on which the 
usual red-tiled roof was placed. 

The fachada of the church retreats some fifteen 
or twenty feet from the front line of the corridors. 
The monastery has been “ restored,’”’ even as has 
the church, out of all resemblance to its own honest 
original self. The adobe walls are covered with 
painted wood, and the tiles have given way to 
shingles, just like any other modern and common- 
place house. The building faces the southeast. 
The altar end is at the northwest. To the south- 
west are the remains of a building of boulders, 
brick, and cement, exactly of the same style as 
the asistencia building of Santa Margarita. It 
seems as if it might have been built by the same 
hands. Possibly in the earlier days Santa Mar- 
garita was a vista of San Luis, rather than of San 
Miguel, though it is generally believed that it 
was under the jurisdiction of the latter. 


CHAPTER XV 
SAN FRANCISCO DE ASIS 


TuHE story of Bucareli’s determination to found 
a presidio at San Francisco, and Anza’s march 
with the colonists for it from Sonora, has already 
been recounted. When Serra and Galvez were 
making their original plans for the establishment 
of the three first Missions of Alta California, Serra 
expressed his disappointment that St. Francis 
was neglected by asking: “‘ And for our founder 
St. Francis there is no Mission?”? ‘To which 
Galvez replied: “‘ If St. Francis desires a Mission, 
let him show us his harbor and he shall have one.” 
It therefore seemed providential that when Portola, 
Fages, and Crespi, in 1769, saw the Bay of Mon- 
terey they did not recognize it, and were thus 
led on further north, where the great Bay of 
San Francisco was soon afterwards discovered and 
reasonably well surveyed. 

Palou eventually established the Mission Octo- 
ber 9, 1776. None of the Indians were present 
to witness the ceremony, as they had fled, the 
preceding month, from the attacks of certain of 
their enemies. When they returned in December 
they brought trouble with them. They stole all 


124 THE OLD FRANCISCAN MISSIONS 


in their reach; one party discharged arrows at 
the corporal of the guard; another insulted a 
soldier’s wife; and an attempt was made to kill 
the San Carlos neophyte who had been brought 
here. The officers shut up one of these hostiles, 
whereat a party of his comrades rushed to the 
rescue, fired their arrows at the Mission, and were 
only driven back when the soldiers arrived and 
fired their muskets in the air. Next day the 
sergeant went out to make arrests and another 
struggle ensued, in which one was killed and one 
wounded. All now sued for peace, which, with 
sundry floggings, was granted. For three months 
they now kept away from the Mission. 

In 1777 they began to return, and on October 
4, Padre Serra, on his first visit, was able to say 
mass in the presence of seventeen adult native 
converts. Then, passing over to the presidio 
on October I0, as he stood gazing on the waters 
flowing out to the setting sun through the purple 
walls of the Golden Gate, he exclaimed with 
a heart too full of thanksgiving to be longer re- 
strained: “‘ Thanks be to God that now our father 
St. Francis with the Holy Cross of the Procession 
of Missions, has reached the last limit of the 
Californian continent. To go farther he must 
have boats.” 

In 1782, April 25, the corner-stone of a new 
church was laid at San Francisco. ‘Three padres 
were present, together with the Mission guard and 
a body of troops from the presidio. In the Mission 








SAN FRANCISCO DE: ASIS 125 


records it says: ‘“‘ There was enclosed in the 
cavity of said corner-stone the image of our Holy 
Father St. Francis, some relics in the form of 
bones of St. Pius and other holy martyrs, five 
medals of various saints, and a goodly portion of 
silver coin.” 

In 1785 Governor Fages complained to the 
viceroy, among other things, that the presidio 
of San Francisco had been deprived of mass for 
three years, notwithstanding the obligation of 
the friars to serve as chaplains. Palou replied 
that the padres were under no obligation to serve 
gratuitously, and that they were always ready 
to attend the soldiers when their other duties 
allowed. 

In November, 1787, Captain Soler, who for 
a brief time acted as temporary governor and 
inspector, suggested that the presidio of San 
Francisco be abandoned and its company trans- 
ferred to Santa Barbara. Later, as I have shown 
elsewhere, a proposition was again made for the 
abandonment of San Francisco; so it is apparent 
that Fate herself was protecting it for its future 
great and wonderful history. 

In 1790 San Francisco reported 551 baptisms 
and 205 deaths, with a present neophyte popula- 
tion of 438. Large stock had increased to 2000 head 
and small to 1700. 

Three years later, on November 14, the cele- 
brated English navigator, George Vancouver, in 
his vessel “‘ Discovery,” sailed into San Francisco 


126 THE OLD FRANCISCAN MISSIONS 


Bay. His arrival caused quite a flutter of excite- 
ment both at the presidio and Mission, where he 
was kindly entertained. The governor was afraid 
of this elaborate hospitality to the hated and 
feared English, and issued orders to the comman- 
dant providing for a more frigid reception in the 
future, so, on Vancouver’s second visit, he did 
not find matters so agreeable, and grumbled 
accordingly. 

Tiles were made and put on the church roofs 
in 1795; more houses were built for the neophytes, 
and all roofed with tiles. Half a league of ditch 
was also dug around the potrero (pasture ground) 
and fields. 

In 1806 San Francisco was enlivened by the 
presence of the Russian chamberlain, Rezanof, who 
had been on a special voyage around the world, 
and was driven by scurvy and want of provisions 
to the California settlements. He was accom- 
panied by Dr. G. H. von Langsdorff. Langsdorff’s 
account of the visit and reception at several points 
in California is interesting. He gives a full de- 
scription of the Indians and their method of 
life at the Mission; commends the zeal and self- 
sacrifice of the padres; speaks of the ingenuity 
shown by the women in making baskets; the 
system of allowing the cattle and horses to run 
wild, etc. Visiting the Mission of San José by 
boat, he and his companions had quite an ad- 
venturous time getting back, owing to the con- 
trary winds. 


SAN FRANCISCO DE ASIS 127 


Rezanof’s visit and its consequences have been 
made the subject of much and romantic writing. 
Gertrude Atherton’s novel, Rezdnof, is devoted 
to this episode in his life. The burden of the 
story is possibly true, viz., that the Russians in 
their settlements to the north were suffering for 
want of the food that California was producing 
in abundance. Yet, owing to the absurd Spanish 
laws governing California, she was forbidden to 
sell to or trade with any foreign peoples or powers. 
Rezanof, who was well acquainted with this 
prohibitory law, determined upon trying to over- 
come it for the immediate relief of his suffering 
compatriots. He was fairly well received when he 
reached San Francisco, but he could accomplish 
nothing in the way of trading or the sale of the 
needed provisions. 

Now began a campaign of strategic waiting. 
To complicate (or simplify) the situation, in the 
bailes and festas given to the distinguished Russian, 
Rezanof danced and chatted with Concha Ar- 
guello, the daughter of the stern old commandant 
of the post. 

Did they fall in love with each other, or did 
they not? Some writers say one thing and some 
another. Anyhow, the girl thought she had re- 
ceived the honest love of a noble man and re- 
sponded with ardor and devotion. So sure was 
she of his affection that she finally prevailed upon 
her father (so we are told) to sell to Rezanof the 
provisions for which he had come. The vessel, 


128 THE OLD FRANCISCAN MISSIONS 


accordingly, was well and satisfactorily laden, 
and Rezanof sailed away. Being a Russian sub- 
ject, he was not allowed to marry the daughter 
of a foreigner without the consent of his sov- 
ereign, and he was to hurry to Moscow and gain 
permission to return and wed the lady of his 
choice. 

He never returned. Hence the accusation that 
he acted in bad faith to her and her father. This 
charge seems to be unfounded, for it is known 
that he left his vessel and started overland to 
reach Moscow earlier than he could have done by 
ship, that he was taken seriously ill on the trip 
and died. 

But Concha did not know of this. No one in- 
formed her of the death of her lover, and her 
weary waiting for his return is what has given 
the touch of keenest pathos to the romantic 
story. Bret Harte, in his inimitable style, has 
put into exquisite verse, the story of the waiting 
of this true-hearted Spanish maiden’: 


“‘He with grave provincial magnates long had held 
serene debate 
On the Treaty of Alliance and the high affairs of state; 


He from grave provincial magnates oft had turned 
to talk apart 

With the Comandante’s daughter on the questions 
of the heart, 


1 From Poems by Bret Harte. By permission of the publishers, 
The Houghton Mifflin Company, Boston, Mass. 


i i 


SAN FRANCISCO DE ASIS 129 


Until points of gravest import yielded slowly one by 
one, 

And by Love was consummated what Diplomacy 
begun; 


Till beside the deep embrasures, where the brazen 
cannon are, 

He received the twofold contract for approval of the 
war: 


Till beside the brazen cannon the betrothéd bade 
adieu, 

And from sallyport and gateway north the Russian 
eagles flew. 


Long beside the deep embrasures, where the brazen 
cannon are, 

Did they wait the promised bridegroom and the answer 
of the Czar. 


Dayibyidayi es. 
Week by week... 


So each year the seasons shifted, — wet and warm and 
drear and dry; 

Half a year of clouds and flowers, half a year of dust and 
sky. 


Still it brought no ship nor message, — brought no 
tidings, ill or meet, 

For the statesmanlike Commander, for the daughter 
fair and sweet. 


130 THE OLD FRANCISCAN MISSIONS 


Yet she heard the varying message, voiceless to all 
ears beside: 

‘He will Ome the flowers whispered; ‘Come no 
more,’ the dry hills fee 


Then the grim arena pacing br the brazen 
cannon are, 

Comforted the maid with proverbs, wisdom gathered 
from afar; 


So with proverbs and caresses, half in faith and half 
in doubt, 

Every day some hope was kindled, flickered, faded, and 
went out. 


Forty years on wall and bastion swept the hollow idle 
breeze 

Since the Russian eagle fluttered from the California 
seas; 


Forty years on wall and bastion wrought its slow but 
sure decay, 

And St. George’s cross was lifted in the port of Mon- 
terey; 


And the Citadel was lighted, and the hall was gaily 
drest, 

All to honor Sir George Simpson, famous traveler and 
guest. 


The formal speeches ended, and amidst the laugh and 
wine, 

Some one spoke of Concha’s lover, — heedless of the 
warning sign. 





SAN FRANCISCO DE ASIS 131 


Quickly then cried Sir George Simpson: ‘ Speak no ill 
of him, I pray! 

He is dead. He died, poor fellow, forty years ago this 
day. — 


‘Died while speeding home to Russia, falling from a 
fractious horse. 

Left a sweetheart, too, they tell me. Married, I 
suppose, of course! 


‘Lives she yet?’ A deathlike silence fell on banquet, 
guests, and hall, 

And a trembling figure rising fixed the awestruck gaze 
of all. 


Two black eyes in darkened orbits gleamed beneath the 
nun’s white hood; 

Black serge hid the wasted figure, bowed and stricken 
where it stood. 


* Lives she yet?’ Sir George repeated. All were hushed 
as Concha drew 

Closer yet her nun’s attire. ‘Senyor, pardon, she died, 
tool. 


In 1810 Moraga, the ensign at the presidio, was 
sent with seventeen men to punish the gentiles of 
the region of the Carquines Strait, who for several 
years had been harassing the neophytes at San 
Francisco, and sixteen of whom they had killed. 
Moraga had a hard fight against a hundred and 
twenty of them, and captured eighteen, whom he 
soon released, “‘ as they were all sure to die of 


132 THE OLD FRANCISCAN MISSIONS 


their wounds.” The survivors retreated to their 
huts and made a desperate resistance, and were 
so determined not to be captured that, when one 
hut was set on fire, its inmates preferred to perish 
in the flames rather than to surrender. A full re- 
port of this affair was sent to the King of Spain, 
and as a result he promoted Moraga and other 
officers, and increased the pay of some of the sol- 
diers. He also tendered the thanks of the nation to 
all the participants. 

Runaway neophytes gave considerable trouble 
for several years, and in 1819 a force was sent 
from San Francisco to punish these recalcitrants 
and their allies. A sharp fight took place near the 
site of the present Stockton, in which 27 Indians 
were killed, 20 wounded, and 16 captured, with 
49 horses. 

The Mission report for 1821-1830 shows a de- 
crease in neophyte population from 1252 to 219, 
though this was largely caused by the sending of 
neophytes to the newly founded Missions of San 
Rafael and San Francisco Solano. 

San Francisco was secularized in 1834-1835, with 
Joaquin Estudillo as comisionado. 'The valua- 
tion in 1835 was real estate and fixtures, $25,800; 
church property, $17,800; available assets in ex- 
cess of debts (chiefly live-stock), $16,400, or a 
total of $60,000. If any property was ever di- 
vided among the Indians, there is no record to 
show it. , 

On June 5, 1845, Pio Pico’s proclamation was 


SAN FRANCISCO DE ASIS 133 


made, requiring the Indians of Dolores Mission 
to reunite and occupy it or it would be declared 
abandoned and disposed of for the general good 
of the department. A fraudulent title to the 
Mission was given, and antedated February Io, 
1845; but it was afterwards declared void, and 
the building was duly returned to the custody 
of the archbishop, under whose direction it still 
remains. 

After Commodore Sloat had taken possession 
of Monterey for the United States, in 1846, it 
was merely the work of a day or so to get des- 
patches to Captain Montgomery, of the ship 
** Portsmouth,” who was in San Francisco bay 
and who immediately raised the stars and stripes, 
and thus the city of the Golden Gate entered into 
American possession. While the city was materi- 
ally concerned in the events immediately follow- 
ing the occupation, the Mission was already too 
nearly dead to participate. In 1846 the bishop 
succeeded in finding a curate for a short period, 
but nothing in the records can be found as to the 
final disposition of the property belonging to the 
ex-Mission. In the political caldron it had totally 
disappeared. 

In the early days the Mission Indians were 
buried in the graveyard, then the soldiers and 
settlers, Spanish and Mexican, and the priests, 
and, later, the Americanos. But all is neglected 
and uncared for, except by Nature, and, after 
all, perhaps it is better so. The kindly spirited 


134 THE OLD FRANCISCAN MISSIONS 


Earth Mother has given forth vines and myrtle 
and ivy and other plants in profusion, that have 
hidden the old graveled walks and the broken 
flags. Rose bushes grow untrimmed, untrained, 
and frankly beautiful; while pepper and cypress 
wave gracefully and poetically suggestive over 
graves of high and low, historic and unknown. 
For here are names carved on stone denoting that 
beneath lie buried those who helped make Cali- 
fornia history. Just at the side entrance of the 
church is a stone with this inscription to the first 
governor of California: “‘ Aqui yacen los restos 
del Capitan Don Luis Antonio Argiello, Primer 
Gobernador del Alta California, Bajo el Gobierno 
Mejicano. Nacid en San Francisco el 21 de Junio, 
1774, y murio en el mismo lugar el 27 de Marzo, 
1830.” 

Farther along is a brown stone monument, 
erected by the members of the famous fire com- 
pany, to Casey, who was hung by the Vigilantes — 
Casey, who shot James King of William. The 
monument, adorned with firemen’s helmets and 
bugles in stone, stands under the shadow of 
drooping pepper sprays, and is inscribed: “ Sacred 
to the memory of James P. Casey, who Departed 
this life May 23, 1856, Aged 27 years. May 
God forgive my Persecutors. Requiescat en 
pace.” 

Poor, sad Dolores! How utterly lost it now 
looks! 

During the earthquake and fire of 1906, the 


SAN FRANCISCO DE ASIS 135 


new church by its side was destroyed. But 
the old Indian-built structure was preserved 
and still stands as a grand memorial of the 
past. 


CHAPTER XVI 
SAN JUAN CAPISTRANO 


On the tragic events at San Diego that led to 
the delay in the founding of San Juan Capistrano 
I have already fully dwelt. The Mission was 
founded by Serra, November 1, 1776, and the 
adobe church recently restored by the Landmarks 
Club is said to be the original church built at 
that time. 

Troubles began here early, as at San Gabriel, 
owing to the immorality of the guards with the 
Indian women, and in one disturbance three 
Indians were killed and several wounded. In 1781 
the padre feared another uprising, owing to incite- 
ments of the Colorado River Indians, who came 
here across the desert and sought to arouse the 
local Indians to revolt. 

In 1787 Governor Fages reported that San 
Juan was in a thoroughly prosperous condition; 
lands were fertile, ministers faithful and zealous, 
and natives well disposed. In 1800 the number of 
neophytes was 1046, horses and cattle 8500, 
while it had the vast number of 17,000 sheep. 
Crops were 6300 bushels, and in 1797 the presidios 
of Santa Barbara and San Diego owed San Juan 


‘ONVULSIAVO Nvoaf NVS NOISSIN dO SNINU ‘OOSIONVad NWS NOISSIN 40 VAVHOVG 


| 
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| 








poms 


Se ae Bie Io 
at # oe 
: ag koe 

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Photograph by Fred W. Twogood, Riverside. 
ARCHED CORRIDORS AT SAN JUAN CAPISTRANO. 


SAN JUAN CAPISTRANO 137 


Mission over $6000 for supplies furnished. In 
1794 two large adobe granaries with tile roofs, and 
forty houses for neophytes were built. In Feb- 
ruary, 1797, work was begun on the church, the 
remains of which are now to be seen. It is in the 
form of a Roman cross, ninety feet wide and a 
hundred and eighty feet long, and was planned 
by Fray Gorgonio. It was probably the finest of 
all the California Mission structures. Built of 
quarried stone, with arched roof of the same 
material and a lofty tower adorning its fachada, 
it justifies the remark that “it could not be dupli- 
cated to-day under $100,000.” 

The consecration of the beautiful new church 
took place, September 7, 1806. President Tapis 
was aided by padres from many Missions, and 
the scene was made gorgeous and brilliant by the 
presence of Governor Arrillaga and his staff, with 
many soldiers from San Diego and Santa Barbara. 

The following day another mass was said and 
sermon preached, and on the gth the bones of 
Padre Vicente Fuster were transferred to their 
final resting-place within the altar of the new 
church. A solemn requiem mass was chanted, 
thus adding to the solemnity of the occasion. 

The church itself originally had seven domes. 
Only two now remain. In the earthquake of 
1812, when the tower fell, one of the domes was 
crushed, but the others remained fairly solid 
and intact until the sixties of the last century, 
when, with a zeal that outran all discretion, 


138 THE OLD FRANCISCAN MISSIONS 


and that the fool-killer should have been permitted 
to restrain, they were blown up with gunpowder 
by mistaken friends who expected to rebuild the 
church with the same material, but never did so. 

This earthquake of 1812 was felt almost the 
whole length of the Mission chain, and it did 
much damage. It occurred on Sunday morning, 
December 8. At San Juana number of neophytes 
were at morning mass; the day had opened with 
intense sultriness and heaviness; the air was hot 
and seemed charged with electricity. Suddenly 
a shock was felt. All were alarmed, but, devoted 
to his high office, the padre began again the sol- 
emn words, when, suddenly, the second shock came 
and sent the great tower crashing down upon one 
of the domes or vaults, and in a moment the 
whole mass of masonry came down upon the con- 
gregation. Thirty-nine were buried in the next 
two days, and four were taken out of the ruins 
later. The officiating priest escaped, as by a 
miracle, through the sacristy. 

It was in 1814 that Padre Boscana, who had 
been serving at San Luis Rey, came to reside at 
San Juan Capistrano, where he wrote the interest- 
ing account of the Indians that is so often quoted. 
In 1812 its population gained its greatest figure, 
1361. 

In November, 1833, Figueroa secularized the 
Mission by organizing a “ provisional pueblo” 
of the Indians, and claiming that the padres 
voluntarily gave up. the temporalities. There is 


SAN JUAN CAPISTRANO 139 


no record of any inventory, and what became of 
the church property is not known. Lands were 
apportioned to the Indians by Captain Portilla. 
The following year, most probably, all this pro- 
visional work of Figueroa’s was undone, and the 
Mission was secularized in the ordinary way, but 
in 1838 the Indians begged for the pueblo organ- 
ization again, and freedom from overseers, whether 
lay or clerical. In 1840 Padre Zalvidea was in- 
structed to emancipate them from Mission rule 
as speedily as possible. Janssens was appointed 
majordomo, and he reported that he zealously 
worked for the benefit of the Mission, repairing 
broken fences and ditches, bringing back runaway 
neophytes, clothing them and caring for the stock. 
But orders soon began to come in for the delivery 
_ of cattle and horses, applications rapidly came in 
for grants of the Mission ranches, and about the 
middle of June, 1841, the lands were divided 
among the ex-neophytes, about 100 in number, 
and some forty whites. At the end of July regula- 
tions were published for the foundation of the 
pueblo, and Don Juan Bandini soon thereafter 
went to supervise the work. He remained until 
March, 1842, in charge of the community prop- 
erty, and then left about half a dozen white 
families and twenty or more ex-neophytes duly 
organized as a pueblo. 

In 1843 San Juan was one of the Missions the 
temporalities of which were to be restored to the 
padres, provided they paid one-eighth of all 


140 THE OLD FRANCISCAN MISSIONS 


produce into the public treasury. In 1844 it 
was reported that San Juan had no minister, and 
all its neophytes were scattered. In 1845 Pico’s 
decree was published, stating that it was to be 
considered a pueblo; the church, curate’s house, 
and court-house should be reserved, and the rest 
of the property sold at auction for the payment of 
debts and the support of public worship. In De- 
cember of that year the ex-Mission buildings 
and gardens were sold to Forster and McKinley 
for $710, the former of whom retained possession 
for many years. In 1846 the pueblo was reported 
as possessing a population of 113 souls. 

Many years ago there used to be one of the 
best of the Mission libraries at San Juan. The 
books were all in old-style leather, sheepskin 
and parchment bindings, some of them tied with 
leathern thongs, and a few having heavy home- 
made metal clasps. They were all in Latin or 
Spanish, and were well known books of divinity. 
The first page of the record of marriages was 
written and signed by Junipero Serra. 

There are still several interesting relics; among 
others, two instruments, doubtless Indian-made, 
used during the Easter services. One is a board 
studded with handle-like irons, which, when moved 
rapidly from side to side, makes a hideous noise. 
Another is a three-cornered box, on which are 
similar irons, and in this a loose stone is rattled. 
In the service called “ las tinieblas,”? — the utter 
darkness, — expressive of the darkness after the 








Photograph by Harold A. Parker, Pasadena. 
RUINED MISSION OF SAN JUAN CAPISTRANO. 


Showing campanile and protected arched corridors. 


COG antatil ay" 
Photograph by Harold A. Parker, Pasadena. 
CAMPANILE AND RUINS OF MISSION SAN JUAN CAPISTRANO. 





RA 


on NG 


= f 
os rs & ~ 
Maes i tel.» 


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MISSION SANTA CLARA IN 1849. 





Photograph by Harold A. Parker, Pasadena. 
CHURCH OF SANTA CLARA. 


On the site of old Mission of Santa Clara. 


SAN JUAN CAPISTRANO 141 


crucifixion, when the church is absolutely without 
light, the appalling effect of these noises, height- 
ened by the clanking of chains, is indescribable. 

In proof of the tireless industry of the priests 
and Indians of their charge, there are to be found 
at San Juan many ruins of the aqueducts, or 
flumes, some of brick, others of wood, supported 
across ravines, which conveyed the water needed 
to irrigate the eighty acres of orchard, vineyard, 
and garden that used to be surrounded by an 
adobe wall. Reservoirs, cisterns, and zanjas of 
brick, stone, and cement are seen here and there, 
and several remnants of the masonry aqueducts 
are still found in the village. 


CHAPTER XVII 
SANTA CLARA DE ASIS 


Rivera delayed the founding of San Francisco 
and Santa Clara for reasons of hisown; and when, 
in September, 1776, he received a letter from 
Viceroy Bucareli, in which were references clearly 
showing that it was supposed by the writer that 
they were already established, he set to work 
without further delay, and went with Padre 
Pena, as already related. The Mission was duly 
founded January 12, 1777. A square of seventy 
yards was set off and buildings at once begun. 
Cattle and other Mission property were sent down 
from San Francisco and San Carlos, and the 
guard returned. But it was not long before the 
Indians developed an unholy love for contraband 
beef, and Moraga and his soldiers were sent for to 
capture and punish the thieves. Three of them 
were killed, but even then depredations occasion- 
ally continued. At the end of the year there had 
been sixty-seven baptisms, including eight adults, 
and twenty-five deaths. 

The present is the third site occupied by Santa - 
Clara. The Mission was originally established 
some three miles away, near Alviso, at the head- 
waters of the San Francisco Bay, near the river 


SANTA CLARA DE ASIS 143 


Guadalupe, on a site called by the Indians So-co- 
is-u-ka (laurel wood). It was probably located 
there on account of its being the chief rendezvous 
of the Indians, fishing being good, the river having 
an abundance of salmon trout. The Mission 
remained there only a short time, as the waters 
rose twice in 1779, and washed it out. Then the 
padres removed, in 1780-1782, and built about 
150 yards southwest of the present broad-gauge 
(Southern Pacific) depot, where quite recently 
traces were found of the old adobe walls. They 
remained at this spot, deeming the location good, 
until an earthquake in 1812 gave them considerable 
trouble. A second earthquake in 1818 so injured 
their buildings that they felt compelled to move 
to the present site, which has been occupied ever 
since. "The Mission Church and other buildings 
were begun in 1818, and finally dedicated in 1822. 
The site was called by the Indians Gerguensun — 
the Valley of the Oaks. 

On the 29th of November, 1777, the pueblo of 
San José was founded, The padres protested at 
the time that it was too near the Mission of 
Santa Clara, and for the next decade there was 
constant irritation, owing to the encroachments 
of the white settlers upon the lands of the Indians. 
Complaints were made and formally acted upon, 
and in July, 1801, the boundaries were surveyed, 
as asked for by the padres, and landmarks clearly 
marked and agreed upon so as to prevent future 
disputes. 


144 THE OLD FRANCISCAN MISSIONS 


In 1800 Santa Clara was the banner Mission 
for population, having 1247. Live-stock had 
increased to about 5000 head of each (cattle and 
horses), and crops were good. 

In 1802, August 12, a grand high altar, which 
had been obtained in Mexico, was consecrated 
with elaborate ceremonies. 

Padre Viader, the priest in charge, was a very 
muscular and athletic man; and one night, in 
1814, a young gentile giant, named Marcelo, and 
two companions attacked him. In the rough and 
tumble fight which ensued the padre came out 
ahead; and after giving the culprits a severe 
homily on the sin of attacking a priest, they were 
pardoned, Marcelo becoming one of his best and 
most faithful friends thereafter. Robinson says 
Viader was “a good old man, whose heart and 
soul were in proportion to his immense figure.” 

In 1820 the neophyte population was 1357, 
stock 5024, horses 722, sheep 12,060. The maxi- 
mum of population was reached in 1827, of 1464 
souls. After that it began rapidly to decline. 
The crops, too, were smaller after 1820, without 
any apparent reason. 

In 1837 secularizationwas effected by Ramon Es- 
trada. In 1839-1840 reports show that two-thirds 
of the cattle and sheep had disappeared. The 
downfall of the Mission was very rapid. The neo- 
phyte population in 1832 was 1125, in 1834 about 
800, and at the end of the decade about 290, 
with 150 more scattered in the district. 


SANTA CLARA DE ASIS 145 


The total of baptisms from 1777 to 1874 is 
8640, of deaths 6950. 

The old register of marriages records 3222 
weddings from January 12, 1778, to August 15, 
1863. 

In 1833 Padre Viader closed his missionary 
service of nearly forty years in California by 
leaving the country, and Padre Francisco Garcia 
Diego, the prefect of the Zacatecan friars, became 
his successor. Diego afterwards became the first 
bishop of California. 

In July, 1839, a party called Yozcolos, doubtless 
after their leader, attacked the neophytes guarding 
the Santa Clara wheat-fields, killing one of them. 
The attackers were pursued, and their leader slain, 
and the placing of his head on a pole seemed to act 
as a deterrent of further acts for awhile. 

In December of the same year Prado Mesa made 
an expedition against gentile thieves in the region 
of the Stanislaus River. He was surprised by the 
foe, three of his men killed, and he and six others 
wounded, besides losing a number of his weapons. 
This Indian success caused great alarm, and a 
regular patrol was organized to operate between 
San José and San Juan Missions for the protection 
of the ranchos. This uprising of the Indians was 
almost inevitable. Deprived of their maintenance 
at the Missions, they were practically thrown on 
their own resources, and in many cases this left 
them a prey to the evil leadership of desperate 
men of their own class. 


146 THE OLD FRANCISCAN MISSIONS 


Santa Clara was one of the Missions immediately 
affected by the decree of Micheltorena, of March 
29, 1843, requiring that the padres reassume the 
management of the temporalities. They set to 
work to gather up what fragments they could 
find, but the flocks and herds were “ lent ” where 
they could not be recovered, and one flock of 4000 
sheep — the padre says 6000—were taken by 
M. J. Vallejo, “ legally, in aid of the government.” 

Pio Pico’s decree of June 5, 1845, affected Santa 
Clara. Andrés Pico made a valuation of the 
property at $16,173. There were then 130 ex- 
neophytes, the live-stock had dwindled down to 
430 cattle, 215 horses, and 809 sheep. The padre 
found it necessary to write a sharp letter to the 
alcalde of San José on the grog-shops of that 
pueblo, which encouraged drinking among his 
Indians to such extent that they were completely 
demoralized. 

March 19, 1851, the parish priest, who was a 
cultivated and learned Jesuit, and who had pre- 
pared the way, succeeded in having the Santa 
Clara College established in the old Mission 
buildings. On the 28th of April, 1855, it was 
chartered with all the rights and privileges of a 
university. In due time the college grew to large 
proportions, and it was found imperative either 
to remove the old Mission structure completely, 
or renovate it out of all recognition. This latter 
was done, so that but little of the old church 
remains, 


SANTA CLARA DE ASIS 147 


In restoring it in 1861-1862 the nave was allowed 
to remain, but in 1885 it was found necessary to 
remove it. Its walls were five feet thick. The 
adobe bricks were thrown out upon the plaza 
behind the cross. 

The present occupation of Santa Clara as a 
university as well as a church necessitated the 
adaptation of the old cloisters to meet the modern 
conditions. Therefore the casual visitor would 
scarcely notice that the reception-room into which 
he is ushered is a part of the old cloisters. ‘The 
walls are about three feet thick, and are of adobe. 
In the garden the beams of the cloister roofs are 
to be seen. 

The old Mission vineyard, where the grapes 
used to thrive, is now converted into a garden. 
A number of the old olive trees still remain. Of 
the three original bells of the Mission, two still 
call the faithful to worship. One was broken and 
had to be recast in San Francisco. 

On the altar, there are angels with flambeaux 
in their hands, of wooden carving. ‘These are 
deemed the work of the Indians. There are also 
several old statues of the saints, including San 
Joaquin, Santa Ana, San Juan Capistrano, and 
Santa Colette. In the sodality chapel, also, there 
are statues of San Francisco and San Antonio. 
The altar rail of the restored Santa Clara church 
was made from the beams of the old Mission. 
These were of redwood, secured from the Santa 
Cruz mountains, and, I believe, are the earliest 


148 THE OLD FRANCISCAN MISSIONS 


specimens of redwood used for lumber in California. 
The rich natural coloring and the beauty of the 
grain and texture have improved with the years. 
The old octagonal pulpit, though not now used, 
is restored and honored, standing upon a modern 
pedestal. 

Santa Clara was noted for the longevity of 
some of its Indians. One of them, Gabriel, who 
died in 1891 or 1892 at the hospital in Salinas, 
claimed he was a grandfather when Serra came 
in 1767. He must have been over I50 years old 
when he died. Another, Inigo, was known to be 
IOI years of age at his death. 

In a room in the college building is gathered 
together an interesting collection of articles be- 
longing to the old Mission. Here are the chairs 
of the sanctuary, processional candlesticks, pictures, 
and the best bound book in the State — an old 
choral. It rests on a stand at the end of the room. 
The lids are of wood, covered with thick leather 
and bound in very heavy bronze, with bosses half 
an inch high. Each corner also has bronze 
protuberances, half an inch long, that stand out 
on the bottom, or edge of the cover, so that they 
raise the whole book. The volume is of heaviest 
vellum and is entirely hand-written in red and 
black; and though a century or more has passed 
since it was written it is clear and perfect. It 
has 139 pages. The brothers of the college have 
placed this inscription over it: ‘‘ Ancient choral, 
whose wooden cover, leather bound and covered 


SANTA CLARA DE -ASIS 149 


in bronze, came, probably, originally from Spain, 
and has age of some 500 years.” 

In a case which extends across the room are 
ancient vestments, the key of the old Mission, 
statuary brackets from the ancient altar, the 
altar bell, crown of thorns from the Mission cruci- 
fix, altar card-frames, and the rosary and crucifix 
that once belonged to Padre Magin Catala. 

Padre Catala, the good man of Santa Clara, 
is deemed by the leaders of the Catholic Church 
in California to be worthy the honors and eleva- 
tion of sainthood, and proceedings are now in 
operation before the highest Court of the Church 
in Rome to see whether he is entitled to these 
posthumous honors. The Franciscan historian 
for California, Father Zephyrin Englehardt, has 
written a book entitled The Holy Man of Santa 
Clara, in which not only the life of Padre Catala 
is given, but the whole of the procedure necessary 
to convince the Church tribunal of his worth and 
sainthood. 

On the walls are some of the ancient paintings, 
one especially noteworthy. It is of Christ multi- 
plying the loaves and fishes (John vi. 11). While 
it is not a great work of art, the benignity and 
sweetness of the Christ face redeem it from crude- 
ness. With upraised right hand he is blessing the 
loaves which rest in his left hand, while the boy 
with the fishes kneels reverently at his feet. 

The University of Santa Clara has now com- 
pleted its new buildings, in a modified form of 


150 THE OLD FRANCISCAN MISSIONS 


Mission architecture, to meet its enlarging needs, 
The buildings, when completed, will present to 
the world a great institution of learning — the 
oldest west of the Rocky Mountains — well 
equipped in every department for the important 
labor in the education of the Catholic youth of 
California and the west that it has undertaken. 


CHAPTER XVIII 
SAN BUENAVENTURA 


For thirteen years the heart of the venerable 
Serra was made sick by the postponements in the 
founding of this Mission. The Viceroy de Croix 
had ordered Governor Rivera “ to recruit seventy- 
five soldiers for the establishment of a presidio 
and three Missions in the channel of Santa Bar- 
bara: one towards the north of the channel, 
which was to be dedicated to the Immaculate 
Conception; one towards the south, dedicated to 
San Buenaventura, and a third in the centre, 
dedicated to Santa Barbara.” 

It was with intense delight that Serra received a 
call from Governor Neve, who, in February, 1782, 
informed him that he was prepared to proceed 
at once to the founding of the Missions of San 
Buenaventura and Santa Barbara. Although 
busy training his neophytes, he determined to 
go in person and perform the necessary ceremonies. 
Looking about for a padre to accompany him, 
and all his own coadjutors being engaged, he 
bethought him of Father Pedro Benito Cambon, 
a returned invalid missionary from the Philippine 
Islands, who was recuperating at San Diego. 


152 THE OLD FRANCISCAN MISSIONS 


He accordingly wrote Padre Cambon, requesting 
him, if possible, to meet him at San Gabriel. 
On his way to San Gabriel, Serra passed through 
the Indian villages of the channel region, and 
could not refrain from joyfully communicating 
the news to the Indians that, very speedily, he 
would return to them, and establish Missions in 
their midst. 

In the evening of March 18, Serra reached Los 
Angeles, and next evening, after walking to San 
Gabriel, weighed down with his many cares, and 
weary with his long walk, he still preached an 
excellent sermon, it being the feast of the patri- 
arch St. Joseph. Father Cambon had arrived, 
and after due consultation with him and the 
governor, the date for the setting out of the ex- 
pedition was fixed for Tuesday, March 26. The 
week was spent in confirmation services and other 
religious work, and, on the date named, after 
solemn mass, the party set forth. It was the 
most imposing procession ever witnessed in Cal- 
ifornia up to that time, and called forth many 
gratified remarks from Serra. There were seventy 
soldiers, with their captain, commander for the 
new presidio, ensign, sergeant, and corporals. 
In full gubernatorial dignity followed Governor 
Neve, with ten soldiers of the Monterey company, 
their wives and families, servants and neophytes. 

At midnight they halted, and a special messen- 
ger overtook them with news which led the 
governor to return at once to San Gabriel with his 


“VANINAAVNGNA NVS NOISSIN JO VAVHOVA "VENINATAVNANA NVS LV AONVALINGA ACIS 





‘AVdd NALVA ‘9s0f ues UOISsIWy ‘JUZAUOD UPTUTMOG 72 MON 
-WXOM GNV “ITAA NOISSIN JO ONINALSVA ACIHMVA “VANINAAVNANG NVS dO ANIVIS 


‘suapBseg ‘layleg “VY plore Aq ydwisojoyg 


‘galllne UOJIBY A e310ay Aq Ydviso,0Yg 









SAN BUENAVENTURA 153 


ten soldiers. He ordered the procession to pro- 
ceed, however, found the San Buenaventura Mis- 
sion, and there await his arrival. Serra accord- 
ingly went forward, and on the twenty-ninth ar- 
rived at ‘““Assumpta.” Here, the next day, on the 
feast of Easter, they pitched their tents, “ erected 
a large cross, and prepared an altar under a shade 
of evergreens,” where the venerable Serra, now 
soon to close his life-work, blessed the cross and 
the place, solemnized mass, preached a sermon to 
the soldiers on the Resurrection of Christ, and 
formally dedicated the Mission to God, and 
placed it under the patronage of St. Joseph. 

In the earlier part of the last century the Mission 
began to grow rapidly. Padres Francisco Dumetz 
and Vicente de Santa Maria, who had been placed 
in charge of the Mission from the first, were 
gladdened by many accessions, and the Mission 
flocks and herds also increased rapidly. Indeed, 
we are told that “in 1802 San Buenaventura 
possessed finer herds of cattle and richer fields 
of grain than any of her contemporaries, and her 
gardens and orchards were visions of wealth and 
beauty.” 

On his second visit to the California coast, 
Vancouver, when anchored off Santa Barbara, 
traded with Padre Santa Maria of San Buena- 
ventura for a flock of sheep and as many vegetables 
as twenty mules could carry. 

It is to Vancouver, on this voyage, that we owe 
the names of a number of points on the California 


154 THE OLD FRANCISCAN MISSIONS 


coast, as, for instance, Points Sal, Argiiello, 
Felipe, Vicente, Dumetz, Fermin, and Lasuen. 

In 1795 there was a fight between the neophyte 
and gentile Indians, the former killing two chiefs 
and taking captive several of the latter. The 
leaders on both sides. were punished, the neo- 
phyte Domingo even being sentenced to work in 
chains. 

In 1806 the venerable Santa Maria, one of the 
Mission founders, died. His remains were ulti- 
mately placed in the new church. 

In 1800 the largest population in its history was 
reached, with 1297 souls. Cattle and horses 
prospered, and the crops were reported as among 
the best in California. 

The earthquake of 1812-1813 did considerable 
damage at San Buenaventura. Afraid lest the 
sea would swallow them up, the people fled to 
San Joaquin y Santa Ana for three months, where 
a temporary jacal church was erected. The tower 
and a part of the fachada had to be torn down and 
rebuilt, and this was done by 1818, with a new 
chapel dedicated to San Miguel in addition. 

That San Buenaventura was prosperous is 
shown by the fact that in June, 1820, the govern- 
ment owed it $27,385 for supplies, $6200 in 
stipends, and $1585 for a cargo of hemp,—a 
total of $35,170, which, says Bancroft, “ there 
was not the slightest chance of it ever receiv- 
ing.” 

In 1823 the president and vice-prefect Senan, 


SAN BUENAVENTURA 155 


who had served as padre at this Mission for twenty- 
five years, died August 24, and was buried by the 
side of Santa Maria. After his death San Bue- 
naventura began rapidly to decline. 

In 1822 a neophyte killed his wife for adultery. 
It is interesting to note that in presenting his 
case the fiscal said that as the culprit had been a 
Christian only seven years, and was yet ignorant 
in matters of domestic discipline, he asked for 
the penalty of five years in the chain gang and 
then banishment. 

The baptisms for the whole period of the Mis- 
sion’s history, viz., for 1782-1834, are 3876. There 
is still preserved at the Mission the first register, 
which was closed in 1809. At that time 2648 bap- 
tisms had been administered. The padre presi- 
dente, Serra, wrote the heading for the Index, and 
the contents themselves were written in a beau- 
tiful hand by Padre Sefan. There are four sig- 
natures which occur throughout in the following 
order: Pedro Benito Cambon, Francisco Dumetz, 
Vicente de Sta Maria, and José Senan. 

The largest population was 1330 in 1816. The 
largest number of cattle was 23,400 in the same 
year. In 1814, 4652 horses; in 1816, 13,144 
sheep. 

Micheltorena’s decree in 1843 restored the 
temporalities of the Mission to the padres. This 
was one of the two Missions, Santa Inés being the 
other, that was able to provide a moderate sub- 
sistence out of the wreck left by secularization. 


156 THE OLD FRANCISCAN MISSIONS 


On the 5th of December, 1845, Pico rented San 
Buenaventura to José Arnaz and Marcisco Botello 
for $1630 a year. There are no statistics of the 
value of the property after 1842, though in April 
of 1843 Padre Jimeno reports 2382 cattle, 529 
horses, 2299 sheep, 220 mules and 18 asses, 1032 
fruit trees and 11,907 vines. In November of 
that same year the bishop appointed Presbyter, 
Rosales, since which time the Mission has been 
the regular parish church of the city. 

In 1893 the Mission church was renovated out 
of all its historic association and value by Father 
Rubio, who had a good-natured but fearfully 
destructive zeal for the “ restoration” of the old 
Missions. Almost everything has been modernized. 
The fine old pulpit, one of the richest treasures 
of the Mission, was there several years ago; but 
when, in 1904, I inquired of the then pastor where 
it was, I was curtly informed that he neither knew 
nor cared. All the outbuildings have been de- 
molished and removed in order to make way for 
the modern spirit of commercialism which in the 
last decade has struck the town. It is now an 
ordinary church, with little but its history to re- 
deem it from the look of smug modernity which is 
the curse of the present age. 

Before leaving San Buenaventura it may be 
interesting to note that a few years ago I was asked 
about two “‘ wooden bells ” which were said to have 
been hung in the tower at this Mission. I deemed 
the question absurd, but on one of my visits found 


SAN BUENAVENTURA 157 


one of these bells in a storeroom under the altar, 
and another still hanging in the belfry. By whom, 
or why, these dummy bells were made, I have not 
been able to discover. 


CHAPTER XIX 
SANTA BARBARA 


Arter the founding of San Buenaventura. 
Governor Neve arrived from San Gabriel, in- 
spected the new site, and expressed himself as 
pleased with all that had been done. A few days 
later he, with Padre Serra, and a number of sol- 
diers and officers, started up the coast, and, select- 
ing a site known to the Indians after the name 
of their chief, Yanonalit, established the presidio 
of Santa Barbara. Yanonalit was very friendly, 
and as he had authority over thirteen rancherias 
he was able to help matters along easily. This 
was April 21, 1782. | 

When Serra came to the establishment of the 
presidio, he expected also to found the Mission, 
and great was his disappointment. This undoubt- 
edly hastened his death, which occurred August 
28, 1782. 

It was not until two years later that Neve’s suc- 
cessor, F'ages, authorized Serra’s successor, Lasuen, 
to proceed. Even then it was feared that he 
would demand adherence to new conditions which 
were to the effect that the padres should not have 
control over the temporal affairs of the Indians; 





MISSION SANTA BARBARA. 





THE SACRISTY WALL, GARDEN AND TOWERS, MISSION SANTA BARBARA. 


72 EE oOOOOOOOOOOOOOOOooooeelelek.eeeee__—737OO eee 





‘VIAVAUVA VINVS NOISSIN dO AOTHAINI 


7. 
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, 





SANTA BARBARA 159 


but, as the guardian of the college had positively 
refused to send missionaries for the new establish- 
ments, unless they were founded on the old 
lines, Fages tacitly agreed. On December 4, there- 
fore, the cross was raised on the site called Tay- 
nayan by the Indians and Pedragoso by the Span- 
iards, and formal possession taken, though the 
first mass was not said until Fages’s arrival on 
the 16th. Lasuen was assisted by Padres Antonio 
Paterna and Cristobal Oramas. Father Zephyrin 
has written a very interesting account of Santa 
Barbara Mission, some of which is as follows: 


“The work of erecting the necessary buildings began 
early in 1787. With a number of Indians, who had 
first to be initiated into the mysteries of house construc- 
tion, Fathers Paterna and Oramas built a dwelling for 
themselves together with a chapel. ‘These were fol- 
lowed by a house for the servants, who were male In- 
dians, a granary, carpenter shop, and quarters for girls 
and unmarried young women. 

“In succeeding years other structures arose on the 
rocky height as the converts increased and industries 
were introduced. At the end of 1807 the Indian village, 
which had sprung up just southwest of the main build- 
ing, consisted of 252 separate adobe dwellings harboring 
as many Indian families. The present Mission build- 
ing, with its fine corridor, was completed about the 
close of the eighteenth century. The fountain in 
front arose in 1808. It furniched the water for the 
great basin just below, which served for the general 
laundry purposes of the Indian village. ‘The water was 
led through earthen pipes from the reservoir north of 


160 THE OLD FRANCISCAN MISSIONS 


the church, which to this day furnishes Santa Barbara 
with water. It was built in 1806. To obtain the pre- 
cious liquid from the mountains, a very strong dam 
was built across ‘ Pedragoso’ creek about two miles 
back of the Mission. It is still in good condition. ‘Then 
there were various structures scattered far and near 
for the different trades, since everything that was used 
in the way of clothing and food had to be raised or 
manufactured at the Mission. 

“The chapel grew too small within a year from the 
time it was dedicated, Sunday, May 21, 1787. It was 
therefore enlarged in 1788, but by the year 1792 this, 
also, proved too small. Converts were coming in 
rapidly. The old structure was then taken down, and 
a magnificent edifice took its place in 1793. Its size 
was 25 by 125 feet. ‘There were three small chapels 
on each side, like the two that are attached to the 
present church. An earthquake, which occurred on 
Monday, December 21, 1812, damaged this adobe 
building to such an extent that it had to be taken down. 
On its site rose the splendid structure, which is still 
the admiration of the traveler. Padre Antonio Ripoll 
superintended the work, which continued through five 
years, from 1815 to 1820. It was dedicated on the 
1oth of September, 1820. ‘The walls, which are six 
feet thick, consist of irregular sandstone blocks, and 
are further strengthened by solid stone buttresses 
measuring nine by nine feet. ‘The towers to a height 
of thirty feet are a solid mass of stone and cement 
twenty feet square. A narrow passage leads through one 
of these to the top, where the old bells still call the 
faithful to service as of yore. Doubtless the Santa 
Barbara Mission church is the most solid structure of 


SANTA BARBARA 161 


its kind in California. It is 165 feet long, forty feet 
wide and thirty feet high on the outside. Like the 
monastery, the church is roofed with tiles which were 
manufactured at the Mission by the Indians.” 


The report for 1800 is full of interest. It re- 
counts the activity in building, tells of the death 
of Padre Paterna, who died in 1793, and was fol- 
lowed by Estévan Tapis (afterwards padre presi- 
dente), and says that 1237 natives have been bap- 
tized, and that the Mission now owns 2492 horses 
and cattle, and 5615 sheep. Sixty neophytes 
are engaged in weaving and. allied tasks; the 
carpenter of the presidio is engaged at a dollar 
a day to teach the neophytes his trade; and a 
corporal is teaching them tanning at $150 a year. 

In 1803 the population was the highest the 
Mission ever reached, with 1792. In May, 1808, 
a determined effort lasting nine days was made to 
rid the region of ground squirrels, and about a 
thousand were killed. 

The earthquakes of 1812 alarmed the people 
and damaged the buildings at Santa Barbara as 
elsewhere. The sea was much disturbed, and 
new springs of asphaltum were formed, great 
cracks opened in the mountains, and the popula- 
tion fled all buildings and lived in the open air. 

On the sixth of December, in the same year, the 
arrival of Bouchard, “the pirate,” gave them a new 
shock of terror. The padres had already been 
warned to send all their valuables to Santa Inés, 


162 THE OLD FRANCISCAN MISSIONS 


and the women and children were to proceed 
thither on the first warning of an expected attack. 
But Bouchard made no attack. He merely 
wanted to exchange “ prisoners.” He played a 
pretty trick on the Santa Barbara comandante 
in negotiating for such exchange, and then, when 
the hour of delivery came, it was found he had but 
one prisoner, — a poor drunken wretch whom the 
authorities would have been glad to get rid of at 
any price. 

In 1824 the Indian revolt, which is fully treated 
in the chapters on Santa Inés and Purisima, 
reached Santa Barbara. While Padre Ripoll 
was absent at the presidio, the neophytes armed 
themselves and worked themselves into a frenzy. 
They claimed that they were in danger from the 
Santa Inés rebels unless they joined the revolt, 
though they promised to do no harm if only the 
soldiers were sent and kept away. Accordingly 
Ripoll gave an order for the guard to withdraw, 
but the Indians insisted that the soldiers leave 
their weapons. ‘Two refused, whereupon they 
were savagely attacked and wounded. This so 
incensed Guerra that he marched up from the 
presidio in full force, and a fight of several hours 
ensued, the Indians shooting with guns and arrows 
from behind the pillars of the corridors. "Two 
Indians were killed and three wounded, and four 
of the soldiers were wounded. When Guerra — 
retired to the presidio, the Indians stole all the 
clothing and other portable property they could 


SANTA BARBARA } 163 


carry (carefully respecting everything, however, 
belonging to the church), and fled to the hills. 
That same afternoon the troops returned and, 
despite the padre’s protest, sacked the Indians’ 
houses and killed all the stragglers they found, 
regardless of their guilt or innocence. The Indians 
refused to return, and retreated further over the 
mountains to the recesses of the Tulares. Here 
they were joined by escaped neophytes from San 
Fernando and other Missions. The alarm spread 
to San Buenaventura and San Gabriel, but few, 
if any, Indians ran away. In the meantime the 
revolt was quelled at Santa Inés and Purisima, as 
elsewhere recorded. 

On the strength of reports that he heard, 
Governor Argiiello recalled the Monterey troops; 
but this appeared to be a mistake, for, immedi- 
ately, Guerra of Santa Barbara sent eighty men 
over to San Emigdjo, where, on April 9 and 11, 
severe conflicts took place, with four Indians 
killed, and wounded on both sides. A wind and 
dust storm arising, the troops returned to Santa 
Barbara. 

In May the governor again took action, sending 
Captain Portilla with a force of 130 men. The 
prefect Sarria and Padre Ripoll went along to 
make as peaceable terms as possible, and a mes- 
_ sage which Sarria sent on ahead doubtless led 
the insurgents to sue for peace. They said they 
were heartily sorry for their actions and were 
anxious to return to Mission life, but hesitated 


164 THE OLD FRANCISCAN MISSIONS 


about laying down their arms for fear of summary 
punishment. The gentiles still fomented trouble 
by working on the fears of the neophytes, but 
owing to Argiello’s granting a general pardon, 
they were finally, in June, induced to return, and 
the revolt was at an end. 

After these troubles, however, the Mission de- 
clined rapidly in prosperity. Though the buildings 
under Padre Ripoll were in excellent condition, and 
the manufacturing industries were well kept up, 
everything else suffered. 

In 1817 a girls’ school for whites was started at 
the presidio of Santa Barbara, but nothing further 
is known of it. Several years later a school was 
opened, and Diego Fernandez received $15 a 
month as its teacher. But Governor Echeandia 
ordered that, as not a single scholar attended, 
this expense be discontinued yet he required the 
comandante to compel parents to send _ their 
children to school. 

In 1833 Presidente Duran, discussing with 
Governor Figueroa the question of secularization, 
deprecated too sudden action, and suggested a 
partial and experimental change at some of the 
oldest Missions, Santa Barbara among the number. 

When the decree from Mexico, came, however, 
this was one of the first ten Missions to be af- 
fected thereby. Anastasio Carrillo was appointed 
comisionado, and acted from September, 1833. | 
His inventory in March, 1834, showed credits, 
$14,953; buildings, $22,936; furniture, tools, 


SANTA BARBARA 165 


goods in storehouse, vineyards, orchards, corrals, 
and animals, $19,590; church, $16,000; sacristy, 
$1500; church ornaments, etc., $4576; library, 
$152; ranchos, $30,961; total, $113,960, with a 
debt to be deducted of $1000. 

The statistics from 1786 to 1834, the whole 
period of the Mission’s history, show that there 
were 5679 baptisms, 1524 marriages, 4046 deaths. 
The largest population was 1792 in 1803. The 
largest number of cattle was 5200 in 1809, of sheep, 
11,066 in 1804. 

Here, as elsewhere, the comisionados found seri- 
ous fault with the pueblo grog-shops. In 1837 
Carrillo reports that he has broken up a place 
where Manuel Gonzalez sold liquor to the Indians, 
and he calls upon the comandante to suppress 
other places. In March, 1838, he complains that 
the troops are killing the Mission cattle, but is told 
that General Castro had authorized the officers 
to kill all the cattle needed without asking per- 
mission. When the Visitador Hartwell was here 
in 1839 he found Carrillo’s successor Cota an unfit 
man, and so reported him. He finally suspended 
him, and the Indians became more contented 
and industrious under Padre Duran’s supervision, 
though the latter refused to undertake the temporal 
management of affairs. 

Micheltorena’s decree of 1843 affected Santa 
Barbara, in that it was ordered returned to the 
control of the padres; but in the following year 
Padre Duran reported that it had the greatest 


166 THE OLD FRANCISCAN MISSIONS 


difficulty in supporting its 287 souls. Pico’s 
decree in 1845 retained the principal building 
for the bishop and padres; but all the rest and 
the orchards and Iands were to be rented, which 
was accordingly done December 5, to Nicholas A. 
Den and Daniel Hill for $1200 per year, the prop- 
erty being valued at $20,288. Padre Duran was 
growing old, and the Indians were becoming more 
careless and improvident; so, when Pico wrote 
him to give up the Mission lands and property to 
the renters, he did so willingly, though he stated 
that the estate owed him $1000 for money he had 
advanced for the use of the Indians. The Indians 
were to receive one third of the rental, but there 
is no record of a cent of it ever getting into their 
hands. June 10, 1846, Pico sold the Mission to 
Richard S$. Den for $7500, though the lessees 
seem to have kept possession until about the 
end of 1848.. The land commission confirmed 
Den’s title, though the evidences are that it was 
annulled in later litigation. Padre Duran died 
here early in 1846, a month after Bishop Diego. 
Padre Gonzalez Rubio still remained for almost 
thirty years longer to become the last of the old 
missionaries. 

In 1853 a petition was presented to Rome, and 
Santa Barbara was erected into a Hospice, as the 
beginning of an Apostolic College for the education 
of Franciscan novitiates who are to go forth, 
wherever sent, as missionaries. St. Anthony’s 
College, the modern building near by, was founded 


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SANTA BARBARA 167 


by the energy of Father Peter Wallischeck. It is 
for the education of aspirants to the Franciscan 
Order. There are now thirty-five students. 

Five of the early missionaries and three of 
later date are buried in the crypt, under the floor 
of the sanctuary, in front of the high altar; and 
Bishop Diego rests under the floor at the right- 
hand side of the altar. 

The small cemetery, which is walled in and 
entered from the church, is ‘said to contain the 
bodies of 4000 Indians, as well as a number of 
whites. In the northeast corner is the vault in 
which are buried the members of the Franciscan 
community. 

In the bell tower are two old bells made in 
1818, as is evidenced by their inscriptions, which 
read alike, as follows: “ Manvel Vargas me fecit 
ano d. 1818 Mision de Santa Barbara De la 
nveba California ”’ — “ Manuel Vargas made me 
Anno Domini 1818. Mission of Santa Barbara 
of New California.” The first bell is fastened to 
its beam with rawhide thongs; the second, with 
a framework of iron. Higher up is a modern bell 
which is rung (the old ones being tolled only). 

The Mission buildings surround the garden, 
into which no woman, save a reigning queen or the 
wife of the President of the United States, is 
allowed to enter. An exception was made in the 
case of the Princess Louise when her husband was 
the Governor-general of Canada. The wife of 
President Harrison also has entered. The garden, 


168 THE OLD FRANCISCAN MISSIONS 


with its fine Italian cypress, planted by Bishop 
Diego about 1842, and its hundred varieties of 
semi-tropical flowers, in the center of which is a 
fountain where goldfish play, affords a delightful 
place of study, quiet, and meditation for the 
Franciscans. 

It is well that the visitor should know that this 
old Mission, never so abandoned and abused as 
the others, has been kept up in late years entirely 
by the funds given to the Franciscan missionaries, 
who are now its custodians, and it has no other 
income. 

The Mission Library contains a large number 
of valuable old books gathered from the other 
Missions at the time of secularization. There are 
also kept here a large number of the old records 
from which Bancroft gained much of his Mission 
intelligence, and which, recently, have been care- 
fully restudied by Father Zephyrin, the California 
historian of the Franciscan Order. Father Zephy- 
rin is a devoted student, and many results of his 
zeal and kindness are placed before my readers in 
this volume, owing to his generosity. His com- 
pleted history of the Missions and Missionaries of 
California is a monumental work. 


CHAPTER XX 


LA PURISIMA CONCEPCION 


AttTHoucGH the date of the founding of this 
Mission is given as December 8, 1787, — for that 
was the day on which Presidente Lasuen raised 
the cross, blessed the site, celebrated mass, and 
preached a dedicatory sermon, — there was no 
work done for several months, owing to the 
coming of the rainy season. In the middle of 
March, 1788, Sergeant Cota of Santa Barbara, 
with a band of laborers and an escort, went up to 
prepare the necessary buildings; and early in 
April Lasuen, accompanied by Padres Vicente 
Fuster and José Arroita, followed. As early as 
August the roll showed an acquisition of seventy- 
nine neophytes. During the first decade nearly 
a thousand baptisms were recorded, and the 
Mission flourished in. all departments. Large 
crops of wheat and grain were raised, and live- 
stock increased rapidly. In 1804 the population 
numbered 1522, the highest on record during its 
history, and in 1810 the number of live-stock re- 
ported was over 20,000; but the unusual pros- 
perity that attended this Mission during its earlier 
years was interrupted by a series of exceptional 
misfortunes. 


170 THE OLD FRANCISCAN MISSIONS 


The first church erected was crude and unstable, 
and fell rapidly into decay. Scarcely a dozen 
years had passed, when it became necessary to 
build a new one. This was constructed of adobe 
and roofed with tile. It was completed in 1802, 
but although well built, it was totally destroyed 
by an earthquake, as we shall see later on. 

The Indians of this section were remarkably 
intelligent as well as diligent, and during the 
first years of the Mission there were over fifty 
rancherias in the district. According to the report 
of Padre Payeras in 1810, they were docile and 
industrious. This indefatigable worker, with the 
assistance of interpreters, prepared a Catechism 
and Manual of Confession in the native language, 
which he found very useful in imparting religious 
instruction and in uprooting the prevailing idol- 
atry. In a little over twenty years the entire 
population for many leagues had been baptized, 
and were numbered among the converts. 

This period of peace and prosperity was followed 
by sudden disaster. The earthquake of 1812, 
already noted as the most severe ever known on the 
Pacific Coast, brought devastation to Purisima. 
The morning of December 21 found padres and 
Indians rejoicing in the possession of the fruits 
of their labor of years,—a fine church, many 
Mission buildings, and a hundred houses built of 
adobe and occupied by the natives. A few hours 
afterward little was left that was fit for even tempo- 
rary use. The first vibration, lasting four min- 


LA PURISIMA CONCEPCION 171 


utes, damaged the walls of the church. The second 
shock, a half-hour later, caused the total collapse 
of nearly all the buildings. Padre Payeras re- 
ported that “the earth opened in several places, 
emitting water and black sand.” This calamity 
was quickly followed by torrents of rain, and the 
ensuing floods added to the distress of the home- 
less inhabitants. The remains of this old Mission 
of 1802 are still to be seen near Lompoc, and on 
the hillside above is a deep scar made by the earth- 
quake, this doubtless being the crack described 
by Padre Payeras. But nothing could daunt 
the courage or quench the zeal of the missionaries. 
Rude huts were erected for immediate needs, and, 
having selected a new and more advantageous 
site — five or six miles away — across the river, 
they obtained the necessary permission from the 
presidente, and at once commenced the construc- 
tion of a new church, and all the buildings needed 
for carrying on the Mission. Water for irriga- 
tion and domestic purposes was brought in cement 
pipes, made and laid under the direction of the 
padres, from Salsperde Creek, three miles away. 
But other misfortunes were in store for these un- 
lucky people. During a drought in the winter 
of 1816-1817, hundreds of sheep perished for 
lack of feed, and in 1818 nearly all the neophytes’ 
houses were destroyed by fire. 

In 1823 the Mission lost one of its best friends 
in the death of Padre Payeras. Had he lived an- 
other year it is quite possible his skill in adjusting 


172 THE OLD FRANCISCAN MISSIONS 


difficulties might have warded off the outbreak 
that occurred among the Indians, — the famous 
revolt of 1824. 

This revolt, which also affected Santa Inés 
and Santa Barbara (see their respective chapters), 
had serious consequences at Purisima. After 
the attack at Santa Inés the rebels fled to Puri- 
sima. In the meantime the neophytes at this 
latter Mission, hearing of the uprising, had seized 
the buildings. The guard consisted of Corporal 
Tapia with four or five men. He bravely defended 
the padres and the soldiers’ families through the 
night, but surrendered when his powder gave out. 
One woman was wounded. The rebels then sent 
Padres Ordaz and Tapia to Santa Inés to warn 
Sergeant Carrillo not to come or the families 
would be killed. Before an answer was received, 
the soldiers and their families were permitted to 
retire to Santa Inés, while Padre Rodriguez re- 
mained, the Indians being kindly disposed towards 
him. Four white men were killed in the fight, and 
seven Indians. 

Left now to themselves, and knowing that they 
were sure to be attacked ere long, the Indians 
began to prepare for defense. They erected pali- 
sades, cut loopholes in the walls of the church and 
other buildings, and mounted one or two rusty 
old cannon. For nearly a month they were not 
molested. This was the end of February. 

In the meantime the governor was getting a 
force ready at Monterey to send to unite with 


LA PURISIMA CONCEPCION 173 


one under Guerra from Santa Barbara. On 
March 16 they were to have met, but owing 
to some mischance, the northern force had to 
make the attack alone. Cavalry skirmishers were 
sent right and left to cut off retreat, and the rest 
of the force began to fire on the adobe walls from 
muskets and a four-pounder. The four hundred 
neophytes within responded with yells of defiance 
and cannon, swivel-guns, and muskets, as well 
as a cloud of arrows. In their inexperienced hands, 
however, little damage was done with the cannon. 
By and by the Indians attempted to fly, but were 
prevented by the cavalry. Now realizing their 
defeat, they begged Padre Rodriguez to inter- 
cede for them, which he did. In two hours and a 
half the conflict was over, three Spaniards being 
wounded, one fatally, while there were sixteen 
Indians killed and a large number wounded. As 
the governor had delegated authority to the officers 
to summarily dispense justice, they condemned 
seven of the Indians to death for the murder of 
the white men in the first conflict. They were 
shot before the end of the month. Four of the 
revolt ringleaders were sentenced to ten years of 
labor at the presidio and then perpetual exile, 
while eight others were condemned to the presidio 
for eight years. ; 

There was dissatisfaction expressed with the 
penalties, — on the side of the padres by Ripoll 
of Santa Barbara, who claimed that a general 
pardon had been promised; and on the part of the 


174. THE OLD FRANCISCAN MISSIONS 


governor, who thought his officers had been too 
lenient. 

An increased guard was left at Purisima after 
this affair, and it took some little time before the 
Indians completely settled down again, as it was 
known that the Santa Barbara Indians were still 
in revolt. 

During all the years when contending with the 
destructive forces of earthquake, fire, flood, and 
battle, to say nothing of those foes of agriculture, 
— drought, frost, grasshoppers, and squirrels, — 
the material results of native labor were notable. 
In 1819 they produced about 100,000 pounds of 
tallow. In 1821 the crops of wheat, barley, and 
corn amounted to nearly 8000 bushels. Between 
1822 and 1827 they furnished the presidio with 
supplies valued at $12,921. The population, 
however, gradually decreased until about 400 were 
left at the time of secularization in 1835. The 
Purisima estate at this time was estimated by the 
appraisers to be worth about $60,000. The 
inventory included a library valued at $655 and 
five bells worth $1000. With the exception of the 
church property this estate, or what remained of it, 
was sold in 1845 for $1110. Under the manage- 
ment of administrators appointed by the govern- 
ment, the Mission property rapidly disappeared, 
lands were sold, live-stock killed and scattered, 
and only the fragments of wreckage remained to 
be turned over to the jurisdiction of the padres 
according to the decree of Micheltorena in 1843. 


LA PURISIMA CONCEPCION 175 


The following year an epidemic of smallpox caused 
the death of the greater proportion of Indians still 
living at Purisima, and the final act in the history 
of the once flourishing Mission was reached in 
1845, when, by order of Governor Pico, the ruined 
estate was sold to John Temple for the paltry 
amount stated above. 

In regard to its present ownership and condi- 
tion, a gentleman interested writes: 


“The abandoned Mission is on ground which now 
belongs to the Union Oil Company of California. The 
building itself has been desecrated and damaged by the 
public ever since its abandonment. Its visitors ap- 
parently did not scruple to deface it in every possible 
way, and what could not be stolen was ruthlessly 
destroyed. It apparently was a pleasure to them to 
pry the massive roof-beams loose, in order to enjoy the 
crash occasioned by the breaking of the valuable tile. 

““ On top of this the late series of earthquakes in that 
section threwdown many of the brick pillars, and twisted 
the remainder so badly that the front of the building 
is a veritable wreck. During these earthquakes, 
which lasted several weeks, tile which could not be 
replaced for a thousand dollars were displaced and 
broken. ‘To save the balance of the tile, as well as 
to avoid possible accidents to visitors, the secretary 
of the Oil Company had the remaining tile removed 
from the roof and piled up near the building for 
safety.” 


CHAPTER XXI 
SANTA CRUZ 


LasuEN found matters far easier for him in the 
founding of Missions than did Serra in his later 
years. ‘The viceroy agreed to pay $1000 each 
for the expenses of the Missions of Santa Cruz 
and La Soledad, and $200 each for the traveling 
expenses of the four missionaries needed. April 
I, 1790, the guardian sent provisions and tools 
for Santa Cruz to the value of $1021. Lasuen de- 
layed the founding for awhile, however, as the 
needful church ornaments were not at hand; but 
as the viceroy promised them and ordered him 
to go ahead by borrowing the needed articles from 
the other Missions, Lasuen proceeded to the 
founding, as I have already related. 

At the end of the year 1791 the neophytes 
numbered 84. In 1796 the highest mark was 
reached with 523. In 1800 there were but 492. 
Up to the end of that year there had been 949 
baptisms, 271 couples married, and 477 buried. 
There were 2354 head of large stock, and 2083 
small. In 1792 the agricultural products were 
about 650 bushels, as against 4300 in 1800. 

The corner-stone of the church was laid Feb- 
ruary 27, 1793, and was completed and formally 





, 


Copyright. 1904, C. C. Pierce Co. 
RUINS OF MISSION LA PURISIMA CONCEPCION. 





MISSION SANTA CRUZ. 





Photograph by Howard Tibbitts, 5an Francisco. 


RUINS OF MISSION LA SOLEDAD. 





MISSION SAN JOSE, SOON AFTER THE DECREE OF SECULARIZATION. 


From an old print. 


SANTA CRUZ 177 


dedicated May 10, 1794, by Padre Pena from Santa 
Clara, aided by five other priests. Ensign Sal 
was present as godfather, and duly received the 
keys. The neophytes, servants, and troops looked 
on at the ceremonies with unusual interest, and 
the next day filled the church at the saying of the 
first mass. The church was about thirty by one 
hundred and twelve feet and twenty-five feet high. 
The foundation walls to the height of three feet were 
of stone, the front was of masonry, and the rest 
of adobes. The other buildingswere slowly erected, 
and in the autumn of 1796 a flouring-mill was 
built and running. It was sadly damaged, how- 
ever, by the December rains. Artisans were sent 
to build the mill and instruct the natives, and 
later a smith and a miller were sent to start it. 

In 1798 the padre wrote very discouragingly. 
The establishment of the villa or town of Branci- 
fort, across the river, was not pleasing. A hundred 
and thirty-eight neophytes also had deserted, 
ninety of whom were afterwards brought in by 
Corporal Mesa. It had long been the intention 
of the government to found more pueblos or 
towns, as well as Missions in California, the former 
for the purpose of properly colonizing the country. 
Governor Borica made some personal explorations, 
and of three suggested sites finally chose that just 
across the river Lorenzo from Santa Cruz. May 
12, 1797, certain settlers who had been recruited 
in Guadalajara arrived in a pitiable condition 
at Monterey; and soon thereafter they were sent 


178 THE OLD FRANCISCAN MISSIONS ° 


to the new site under the direction of Comisionado 
Moraga, who was authorized to erect temporary 
shelters for them. August 12 the superintendent 
of the formal foundation, Cordoba, had all the 
surveying accomplished, part of an irrigating canal 
dug, and temporary houses partially erected. In 
August, after the viceroy had seen the estimated 
cost of the establishment, further progress was 
arrested by want of funds. Before the end of the 
century everybody concerned had come to the 
conclusion that the villa of Brancifort was a 
great blunder, — the “settlers are a scandal to 
the country by their immorality. They detest 
their exile, and render no service.” 

In the meantime the Mission authorities pro- 
tested vigorously against the new settlement. 
It was located on the pasture grounds of the 
Indians; the laws allowed the Missions a league 
in every direction, and trouble would surely 
result. But the governor retorted, defending his 
choice of a site, and claiming that the neophytes 
were dying off, there were no more pagans to con- 
vert, and the neophytes already had more land 
and raised more grain than they could attend to. 

In 1805 Captain Goycoechea recommended 
that as there were no more gentiles, the neophytes 
be divided between the Missions of Santa Clara 
and San Juan, and the missionaries sent to new 
fields. Of course nothing came of this. 

In the decade 1820-1830 population declined 
rapidly, though in live-stock the Mission about 


SANTA CRUZ 179 


held its own, and in agriculture actually increased. 
In 1823, however, there was another attempt to 
suppress it, and this doubtless came from the 
conflicts between the villa of Brancifort and the 
Mission. The effort, like the former one, was un- 
successful. 

In 1834-1835 Ignacio del Valle acted as co- 
misionado, and put in effect the order of seculariza- 
tion. His valuation of the property was $47,000, 
exclusive of land and church property, besides 
$10,000 distributed to the Indians. There were 
no subsequent distributions, yet the property 
disappeared, for, in 1839, when Visitador Hart- 
well went to Santa Cruz, he found only about one- 
sixth of the live-stock of the inventory of four years 
before. The neophytes were organized into a 
pueblo named Figueroa after the governor; but 
it was a mere organization in name, and the con- 
dition of the ex-Mission was no different from 
that of any of the others. 

The statistics for the whole period of the Mis- 
sion’s existence, 1791-1834, are: baptisms, 2466; 
marriages, 847; deaths, 2035. The largest pop- 
ulation was 644 in 1798. The largest number of 
cattle was 3700 in 1828; horses, 900, in the same 
year; mules, 92, in 1805; sheep, 8300, in 1826. 

In January, 1840, the tower fell, and a number of 
tiles were carried off, a kind of premonition of 
the final disaster of 1851, when the walls fell, 
and treasure seekers completed the work of 
demolition. 


180 THE OLD FRANCISCAN MISSIONS 


The community of the Mission was completely 
broken up in 1841-1842, everything being re- 
garded, henceforth, as part of Brancifort. In 
1845 the lands, buildings, and fruit trees of the 
ex-Mission were valued at less than $1000, and 
only about forty Indians were known to remain. 
The Mission has now entirely disappeared. 


CHAPTER XXII 
LA SOLEDAD 


Tue Mission of “ Our Lady of Solitude” has 
only a brief record in written history; but the 
little that is known and the present condition of 
the ruins suggest much that has never been re- 
corded. 

Early in 1791 Padre Lasuen, who was searching 
for suitable locations for two new Missions, ar- 
rived at a point midway between San Antonio 
and Santa Clara. With quick perception he rec- 
ognized the advantages of Soledad, known to the 
Indians as Chuttusgelis. The name of this region, 
bestowed by Crespi years previous, was suggestive 
of its solitude and dreariness; but the wide, vacant 
fields indicated good pasturage in seasons favored 
with much rain, and the possibility of securing 
water for irrigation promised crops from the arid 
lands. Lasuen immediately selected the most 
advantageous site for the new Mission, but several 
months elapsed before circumstances permitted 
the erection of the first rude structures. 

On October ninth the Mission was finally 
established. 

There were comparatively few Indians in that 
immediate region, and only eleven converts were 


182 THE OLD FRANCISCAN MISSIONS 


reported as the result of the efforts of the first 
year. There was ample room for flocks and herds, 
and although the soil was not of the best and much 
irrigation was necessary to produce good crops, 
the padres with their persistent labors gradually 
increased their possessions and the number of 
their neophytes. At the close of the ninth year 
there were 512 Indians living at the Mission, and 
their property included a thousand cattle, several 
thousand sheep, and a good supply of horses. 
Five years later (in 1805) there were 727 neophytes, 
in spite of the fact that a severe epidemic a few 
years previously had reduced their numbers and 
caused many to flee from the Mission in fear. A 
new church was begun in 1808. 

On July 24, 1814, Governor Arrillaga, who had 
been taken seriously ill while on a tour of inspec- 
tion, and had hurried to Soledad to be under the 
care of his old friend, Padre Ibafiez, died there, 
and was buried, July 26, under the center of the 
church. 

For about forty years priests and natives lived 
a quiet, peaceful life in this secluded valley, with an 
abundance of food and comfortable shelter. That 
they were blessed with plenty and prosperity is 
evidenced by the record that in 1829 they furnished 
$1150 to the Monterey presidio. At one time they 
possessed over six thousand cattle; and in 1821 
the number of cattle, sheep, horses, and other 
animals was estimated at over sixteen thousand. 

After the changes brought about by political 


LA SOLEDAD 183 


administration the number of Indians rapidly de- 
creased, and the property acquired by their united 
toil quickly dwindled away, until little was left 
but poverty and suffering. 

At the time secularization was effected in 1835, 
according to the inventory made, the estate, 
aside from church property, was valued at $36,000. 
Six years after secular authorities took charge 
only about 70 Indians remained, with 45 cattle, 25 
horses, and 865 sheep, — and a large debt had 
been incurred. On June 4, 1846, the Soledad 
Mission was sold to Feliciano Soveranes for $800. 

One of the pitiful cases that occurred during the 
decline of the Missions was the death of Padre 
Sarria, which took place at Soledad in 1835, or, 
as some authorities state, in 1838. This venerable 
priest had been very prominent in missionary 
labors, having occupied the position of Comtsario 
Prefecto during many years. He was also the 
presidente for several years. As a loyal Spaniard 
he declined to take the oath of allegiance to the 
Mexican Republic, and was nominally under arrest 
for about five years, or subject to exile; but so 
greatly was he revered and trusted as a man of 
integrity and as a business manager of great ability 
that the order of exile was never enforced. The 
last years of his life were spent at the Mission of 
Our Lady of Solitude. When devastation began 
and the temporal prosperity of the Mission quickly 
declined, this faithful pastor of a fast thinning 
flock refused to leave the few poverty-stricken 


184 THE OLD FRANCISCAN MISSIONS 


Indians who still sought to prolong life in their 
old home. One Sunday morning, while saying 
mass in the little church, the enfeebled and aged 
padre fell before the altar and immediately expired. 
As it had been reported that he was “ leading a 
hermit’s life and destitute of means,” it was 
commonly believed that this worthy and devoted 
missionary was exhausted from lack of proper 
food, and in reality died of starvation. 

There were still a few Indians at Soledad in 1850, 
their scattered huts being all that remained of the 
once large rancherias that existed here. 

The ruins of Soledad are about four miles 
from the station of the Southern Pacific of that 
name. The church itself is at the southwest 
corner of a mass of ruins. These are all of adobe, 
though the foundations are of rough rock. Flint 
pebbles have been mixed with the adobe of the 
church walls, They were originally about three 
feet thick, and plastered. A little of the plaster 
still remains. 

In 1904 there was but one circular arch remain- 
ing in all the ruins; everything else had fallen in. 
The roof fell in thirty years ago. At the eastern 
end, where the arch is, there are three or four 
rotten beams still in place; and on the south side 
of the ruins, where one line of corridors ran, a 
few poles still remain. Heaps of ruined tiles lie 
here and there, just as they fell when the sup- 
porting poles rotted and gave way. | 

It is claimed by the Soberanes family in Soledad 


LA SOLEDAD 185 


that the present ruins of the church are of the 
building erected about 1850 by their grandfather. 
The family lived in a house just southwest of the 
Mission, and there this grandfather was born. He 
was baptized, confirmed, and married in the old 
church, and when, after secularization, the Mis- 
sion property was offered for sale, he purchased it. 
As the church — in the years of pitiful struggle for 
possession of its temporalities — had been allowed 
to go to ruin, this true son of the Church erected 
the building, the ruins of which now bring sadness 
to the hearts of all who care for the Missions. 


CHAPTER XXIII 
SAN JOSE DE GUADALUPE 


THERE was a period of rest after the founding 
of Santa Cruz and La Soledad. Padre Presidente 
Lasuen was making ready for a new and great 
effort. Hitherto the Mission establishments had 
been isolated units of civilization, each one alone 
in its work save for the occasional visits of gov- 
ernor, inspector, or presidente. Now they were to 
be linked together, by the founding of intermediate 
Missions, into one great chain, near enough for 
mutual help and encouragement, the boundary 
of one practically the boundary of the next one, 
both north and south. .The two new foundations 
of Santa Cruz and Soledad were a step in this 
direction, but now the plan was to be completed. 
With the viceroy’s approval, Governor Borica 
authorized Lasuen to have the regions between the 
old Missions carefully explored for new sites. Ac- 
cordingly the padres and their guards were sent 
out, and simultaneously such a work of investiga- 
tion began as was never before known. Reports 
were sent in, and finally, after a careful study of the 
whole situation, it was concluded that five new Mis- 
~ sions could be established and a great annual saving 


SAN JOSE DE GUADALUPE 187 


thereby made in future yearly expenses. Governor 
Borica’s idea was that the new Missions would con- 
vert all the gentile Indians west of the Coast 
Range. This done, the guards could be reduced 
at an annual saving of $15,000. This showing 
pleased the viceroy, and he agreed to provide the 
%1000 needed for each new establishment on the 
condition that no added military force be called 
for. The guardian of San Fernando College 
was so notified August 19, 1796; and on September 
29 he in turn announced to the viceroy that the 
required ten missionaries were ready, but begged 
that no reduction be made in the guards at the 
Missions already established. Lasuen felt that 
it would create large demands upon the old Mis- 
sions to found so many new ones all at once, as 
they must help with cattle, horses, sheep, neo- 
phyte laborers, etc.; yet, to obtain the Missions, 
he was willing to do his very best, and felt sure 
his brave associates would further his efforts in 
every possible way. Thus it was that San José 
was founded, as before related, on June 11, 1797. 
The same day all returned to Santa Clara, and 
five days elapsed ere the guards and laborers 
were sent to begin work. Timbers were cut and 
water brought to the location, and soon the tempo- 
rary buildings were ready for occupancy. By 
the end of the year there were 33 converts, and 
in 1800, 286. A wooden structure with a grass 
roof served as a church. 

In 1809, April 23, the new church was com- 


188 THE OLD FRANCISCAN MISSIONS 


pleted, and Presidente Tapis came and blessed it. 
The following day he preached, and Padre Arroyo 
de la Cuesta said mass before a large congrega- 
tion, including other priests, several of the mili- 
tary, and people from the pueblo and Santa Clara, 
and various neophytes. The following July the 
cemetery was blessed with the usual solemnities. 

In 1811 Padre Fortuni accompanied Padre 
Abella on a journey of exploration to the Sacra- 
mento and San Joaquin valleys. They were 
gone fifteen days, found the Indians very timid, 
and thought the shores of the Sacramento offered 
a favorable site for a new Mission. 

In 1817 Sergeant Soto, with one hundred San 
José neophytes, met twelve soldiers from San 
Francisco, and proceeded, by boat, to pursue 
some fugitives. They went up a river, possibly 
the San Joaquin, to a marshy island where, ac- 
cording to Soto’s report, a thousand _ hostiles 
were assembled, who immediately fell upon their 
pursuers and fought them for three hours. So 
desperately did they fight, relying upon their 
superior numbers, that Soto was doubtful as to 
the result; but eventually they broke and fled, 
swimming to places of safety, leaving many dead 
and wounded but no captives. Only one neophyte 
warrior was killed. 

In 1820 San José reported a population of 1754, 
with 6859 large stock, 859 horses, etc., and 12,000 
sheep. 

For twenty-seven years Padre Duran, who 


SAN JOSE DE GUADALUPE 189 


from 1825 to 1827 was also the padre presidente, 
served Mission San José. In 1824 it reached its 
maximum of population in 1806 souls. In every- 
thing it was prosperous, standing fourth on the 
list both as to crops and herds. 

Owing to its situation, being the first Mission 
reached by trappers, etc., from the east, and also 
being the nearest to the valleys of the Sacramento 
and San Joaquin, which afforded good retreats 
for fugitives, San José had an exciting history. 
In 1826 there was an expedition against the Co- 
sumnes, in which forty Indians were killed, a 
rancheria destroyed, and forty captives taken. 
In 1829 the famous campaign against Estanislas, 
who has given his name to both a river and county, 
took place. This Indian was a neophyte of San 
José, and being of more than usual ability and 
smartness, was made alcalde. In 1827 or early in 
1828 he ran away, and with a companion, Cip- 
riano, and a large following, soon made himself 
the terror of the rancheros of the neighborhood. 
One expedition sent against him resulted disas- 
trously, owing to insufficient equipment, so a 
determined effort under M. G. Vallejo, who was 
now the commander-in-chief of the whole Cali- 
fornia army, was made. May 29 he and his forces 
crossed the San Joaquin River on rafts, and arrived 
the next day at the scene of the former battle. 
With taunts, yells of defiance, and a shower of 
arrows, Estanislas met the coming army, he and 
his forces hidden in the fancied security of an im- 


199 THE OLD FRANCISCAN MISSIONS 


penetrable forest. Vallejo at once set men to work 
in different directions to fire the wood, which 
brought some of the Indians to the edge, where 
they were slain. As evening came on, twenty-five 
men and an officer entered the wood and fought 
until dusk, retiring with three men wounded. 
Next morning Vallejo, with thirty-seven soldiers, 
entered the wood, where he found pits, ditches, 
and barricades arranged with considerable skill. 
Nothing but fire could have dislodged the enemy. 
They had fled under cover of night. Vallejo set 
off in pursuit, and when, two days later, he sur- 
rounded them, they declared they would die 
rather than surrender. A road was cut through 
chaparral with axes, along which the field-piece 
and muskets were pressed forward and discharged. 
The Indians retreated slowly, wounding eight 
soldiers. When the cannon was close to the ene- 
mies’ intrenchments the ammunition gave out, 
and this fact and the heat of the burning thicket 
compelled retreat. During the night the Indians 
endeavored to escape, one by one, but most of 
them were killed by the watchful guards. The 
next day nothing but the dead and three living 
women were found. There were some accusations, 
later, that Vallejo summarily executed some cap- 
tives; but he denied it, and claimed that the 
only justification for any such charge arose 
from the fact that one man and one woman had 
been killed, the latter wrongfully by a soldier, 
whom he advised be punished. 


SAN JOSE DE GUADALUPE 191 


Up to the time of secularization, the Mission 
continued to be one of the most prosperous. 
Jesus Vallejo was the administrator for seculariza- 
tion, and in 1837 he and Padre Gonzalez Rubio 
made an inventory which gave a total of over 
$155,000, when all debts were paid. Even now 
for awhile it seemed to prosper, and not until 1840 
did the decline set in. 

In accordance with Micheltorena’s decree of 
March 29, 1843, San José was restored to the 
temporal control of the padres, who entered 
with good-will and zest into the labor of saving 
what they could out of the wreck. Under Pico’s 
decree of 1845 the Mission was inventoried, but 
the document cannot nowbe found, nor a copy of it. 
The population was reported as 400 in 1842, and it 
is supposed that possibly 250 still lived at the 
Mission in 1845. On May 5, 1846, Pico sold all 
the property to Andrés Pico and J. B. Alvarado 
for $12,000, but the sale never went into effect. 

Mission San José de Guadalupe and the pueblo of 
the same name are not, as so many people, even resi- 
dents of California, think, one and the same. The 
pueblo of San José is now the modern city of that 
name, the homeof the State Normal School, and the 
starting-point for Mount Hamilton. But Mission 
San José is a small settlement, nearly twenty miles 
east and north, in the foothills overlooking the 
southeast end of San Francisco Bay. The Mission 
church has entirely disappeared, an earthquake 
in 1868 having completed the ruin begun by the 


192 THE OLD FRANCISCAN MISSIONS 


spoliation at the time of secularization. A modern 
parish church has since been built upon the site. 
Nothing of the original Mission now remains 
except a portion of the monastery. The corridor 
is without arches, and is plain and unpretentious, 
the roof being composed of willows tied’ to the 
roughly hewn log rafters with rawhide. Behind 
this is a beautiful old alameda of olives, at the 
upper end of which a modern orphanage, con- 
ducted by the Dominican Sisters, has been erected. 
This avenue of olives is crossed by another one 
at right angles, and both were planted by the 
padres in the early days, as ts evidenced by the 
age of the trees. Doubtless many a procession 
of Indian neophytes has walked up and down 
here, even as I saw a procession of the orphans and 
their white-garbed guardians a short time ago. 
The surrounding garden is kept up in as good style 
under the care of the sisters as it was in early days 
by the padres. 

The orphanage was erected in 1884 by Arch- 
bishop Alemany as a seminary for young men who 
wished to study for the priesthood, but it was 
never very successful in this work. For awhile 
it remained empty, then was offered to the Domin- 
ican Sisters as a boarding-school. But as this 
undertaking did not pay, in 1891 Archbishop 
Riordan offered such terms as led the Mother 
General of the Dominican Sisters to purchase 
it as an orphanage, and as such it is now most 
successfully conducted. There are at the present 


SAN JOSE DE GUADALUPE 193 


time about eighty children cared for by these 
sweet and gentle sisters of our Lord. 

Two of the old Mission bells are hung in the 
new church. On one of these is the inscription: 
“S. S. José. Ano de 1826.” And on the upper 
bell, “S. S. Joseph 1815, Ave Maria Purisima.” 

The old Mission baptismal font is also still 
in use. It is of hammered copper, about three 
feet in diameter, surmounted by an iron cross 
about eight inches high. The font stands upon 
a wooden hase, painted, and is about four feet 


high. 


CHAPTER XXIV 


SAN JUAN BAUTISTA 


Tue second of the “ filling up the links of the 
chain” Missions was that of San Juan Bautista. 
Three days after the commandant of San Fran- 
cisco had received his orders to furnish a 
guard for the founders of Mission San José, the 
commandant of Monterey received a like order 
for a guard for the founders of San Juan Bautista. 
This consisted of five men and Corporal Ballesteros. 
By June 17 this industrious officer had erected 
a church, missionary-house, granary, and guard- 
house, and a week later Lasuen, with the aid 
of two priests, duly founded the new Mission. 
The site was a good one, and by 1800 crops to the 
extent of 2700 bushels were raised. At the same 
time 516 neophytes were reported — not bad 
for two and a half years’ work. 

In 1798 the gentiles from the mountains twenty- 
five miles east of San Juan, the Ansayames, sur- 
rounded the Mission by night, but were prevailed 
upon to retire. Later some of the neophytes ran 
away and joined these hostiles, and then a force 
was sent to capture the runaways and administer ~ 
punishment. In the ensuing fight a chief was 





Photograph by Howard Tibbitts, San Francisco. 


MISSION SAN JUAN BAUTISTA, FROM THE PLAZA. 


fad 


Photograph Howard Tibbitts, San Frane 
THE ARCHED CORRIDOR, MISSION SAN JUAN BAUTISTA. 











Pierce & Co. 





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Sher emnge eters ee 


Copyright, 1903, by C 


EL ARCANGEL AND CORRIDORS 


MIGU 


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OLD PULPIT AT MISSION SAN MIGUEL ARCANGEL. 


MISSION SA 


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at Gpimace 


SAN JUAN BAUTISTA 195 


killed and another wounded, and two gentiles 
brought in to be forcibly educated, Other ran- 
cherias were visited, fifty fugitives arrested, and a 
few floggings and many warnings given. 

This did not prevent the Ansayames, however, 
from killing two Mutsunes at San Benito Creek, 
burning a house and some wheat-fields, and 
seriously threatening the Mission. Moraga was 
sent against them and captured eighteen hostiles 
and the chiefs of the hostile rancherias. 

Almost as bad as warlike Indians were the 
earthquakes of that year, several in number, 
which cracked all the adobe walls of the buildings 
and compelled everybody — friars and Indians — 
to sleep out of doors for safety. 

In 1803 the governor ordered the padres of 
San Juan to remove their stock from La Brea 
rancho, which had been granted to Mariano Castro. 
They refused on the grounds that the rancho 
properly belonged to the Mission and should not 
have been granted to Castro, and on appeal the 
viceroy confirmed their contention. 

In June of this year the corner-stone of a new 
church was laid. Padre Viader conducted the 
ceremonies, aided by the resident priests. Don 
José de la Guerra was the sponsor, and Captain 
Font and Surgeon Morelos assisted. 

In June, 1809, the image of San Juan was placed 
on the high altar in the sacristy, which served 
for purposes of worship until the completion of 
the church. 


196 THE OLD FRANCISCAN MISSIONS 


By the end of the decade the population had 
grown to 702, though the number of deaths was 
large, and it continued slowly to increase until in 
1823 it reached its greatest population with 1248 
souls. 

The new church was completed and dedicated 
on June 23, 1812. In 1818 a new altar was com- 
pleted, and a painter named Chavez demanded 
six reals a day for decorating. As the Mission 
could not afford this, a Yankee, known as Felipe 
Santiago — properly Thomas Doak — undertook 
the work, aided by the neophytes. In 1815 one 
of the ministers was Estéban Tapis, who after- 
wards became the presidente. 

In 1836 San Juan was the scene of the prepara- 
tions for hostility begun by José Castro and Al- 
varado against Governor Gutiérrez. Meetings 
were held at which excited speeches were made 
advocating revolutionary methods, and the fife 
and drum were soon heard by the peaceful inhab- 
itants of the old Mission. Many of the whites 
joined in with Alvarado and Castro, and the affair 
ultimated in the forced exile of the governor; 
Castro took his place until Alvarado was elected 
by the diputacion. 

The regular statistics of San Juan cease in 
1832, when there were 916 Indians registered. 
In 1835, according to the decree of secularization, 
63 Indians were “ emancipated.” Possibly these 
were the heads of families. Among these were | 
to be distributed land valued at $5120, live-stock, 


SAN JUAN BAUTISTA 197 


including 41 horses, $1782, implements, effects, 
etc., $1467. 

The summary of statistics from the founding of 
the Mission in 1797 to 1834 shows 4100 baptisms, 
1028 marriages, 3027 deaths. The largest number 
of cattle owned was 11,000 in 1820, 1598 horses 
in 1806, 13,000 sheep in 1816. 

In 1845, when Pico’s decree was issued, San 
Juan was considered a pueblo, and orders given 
for the sale of all property except a curate’s house, 
the church, and a court-house. The inventory 
gave a value of $8000. The population was now 
about 150, half of whom were whites and the 
other half Indians. 

It will be remembered that it was at San Juan 
that Castro organized his forces to repel what he 
considered the invasion of Frémont in 1846. 
From Gavilan heights, near by, the explorer looked 
down and saw the warlike preparations directed 
against him, and from there wrote his declaration: 
““T am making myself as strong as possible, in 
the intention that if we are unjustly attacked we 
will fight to extremity and refuse quarter, trusting 
to our country to avenge our death.” 

In 1846 Pico sold all that remained of San Juan 
Bautista — the orchard — to O. Deleisséques for 
a debt, and though he did not obtain possession at 
the time, the United States courts finally confirmed 
his claim. This was the last act in the history of 
the once prosperous Mission. 

The entrance at San Juan Bautista seems more 


198 THE OLD FRANCISCAN MISSIONS 


like that of a prison than a church. The Rev. 
Valentin Closa, of the Company of Jesus, who for 
many years has had charge here, found that some 
visitors were so irresponsible that thefts were of 
almost daily occurrence. So he had a wooden 
barrier placed across the church from wall to 
wall, and floor to ceiling, through which a gate 
affords entrance, and this gate is kept padlocked 
with as constant watchfulness as is that of a 
prison. Passing this barrier, the two objects that 
immediately catch one’s eye are the semicircular 
arch dividing the church from the altar and the 
old wooden pulpit on the left. 

Of the modern bell-tower it can only be said 
that it is a pity necessity seemed to compel the 
erection of such an abortion. The old padres 
seldom, if ever, failed in their architectural taste. 
However one may criticise their lesser work, such 
as the decorations, he is compelled to admire 
their large work; they were right, powerful, and 
dignified in their straightforward simplicity. And 
it is pathetic that in later days, when workmen and 
money were scarce, the modern priests did not see 
some way of overcoming obstacles that would have 
been more harmonious with the old plans than is 
evidenced by this tower and many other similar 
incongruities, such as the steel bell-tower at San 
Miguel. 

At San Juan Bautista the old reredos remains, 
though the altar is new. The six figures of the 
saints are the original ones placed there when it was 





SAN JUAN BAUTISTA 199 


first erected. In the center, at the top, is Our 
Lady of Guadalupe; to the left, San Antonio de 
Padua; to the right, San Isadore de Madrid (the 
patron saint of all farmers); below, in the center, 
is the saint of the Mission, San Juan Bautista, 
on his left, St. Francis, and on his right, San 
Buenaventura. 

The baptistery is on the left, at the entrance. 
Over its old, solid, heavy doors rises a half-circular 
arch. Inside are two bowls of heavy sand- 
stone. 

In the belfry are two bells, one of which is 
modern, cast in San Francisco. The other is the 
largest Mission bell, I believe, in California. It 
bears the inscription: “‘ Ave Maria Purisima S. 
Fernando RVELAS me Fecit 1809.” 

There is a small collection of objects of interest 
connected with the old Mission preserved in one 
room of the monastery. Among other things are 
two of the chorals; pieces of rawhide used for 
tying the beams, etc., in the original construction; 
the head of a bass-viol that used to be played by 
one of the Indians; a small mortar; and quite 
a number of books. Perhaps the strangest thing 
in the whole collection is an old barrel-organ made 
by Benjamin Dobson, The Minories, London. It 
has several barrels and on one of them is the 
following list of its tunes: Go to the Devil; 
Spanish Waltz; College Hornpipe; Lady Camp- 
bell’s Reel. One can imagine with what feelings 

one of the sainted padres, after a peculiarly trying 


200 THE OLD FRANCISCAN MISSIONS 


day with his aboriginal children, would put in 
this barrel, and while his lips said holy things, his 
hand instinctively ground out with vigor the first 
piece on the list. 


CHAPTER XXV 
SAN MIGUEL, ARCANGEL 


Lasuen’s third Mission, of 1797, was San 
Miguel, located near a large rancheria named 
Sagshpileel, and on the site called Vahid. One 
reason for the selection of the location is given in 
the fact that there was plenty of water at Santa 
Isabel and San Marcos for the irrigation of three 
hundred fanegas of seed. To this day the springs 
of Santa Isabel are a joy and delight to all who 
know them, and the remains of the old irrigating 
canals and dams, dug and built by the padres, are 
still to be seen. 

On the day of the founding, Lasuen’s heart was 
made glad by the presentation of fifteen children 
for baptism. At the end of 1800 there were 362 
neophytes, 372 horses and cattle, and 1582 smaller 
animals. The crop of 1800 was 1900 bushels. 

Padre Antonio de la Concepcién Horra, who 
was shortly after deported as insane, and who gave 
Presidente Lasuen considerable trouble by pre- 
ferring serious charges against the Missions, was 
one of the first ministers. 

In February of 1801 the two padres were at- 
tacked with violent pains in the stomach and 


202 THE OLD FRANCISCAN MISSIONS 


they feared the neophytes had poisoned them, 
but they soon recovered. Padre Pujol, who came 
from Monterey to aid them, did not fare so well, 
for he was taken sick in a similar manner and 
died. Three Indians were arrested, but it was 
never decided whether poison had been used or 
not. The Indians escaped when being taken 
north to the presidio, and eventually the padres 
pleaded for their release, asking however that 
they be flogged in the presence of their families for 
having boasted that they had poisoned the padres. 

In August, 1806, a disastrous fire occurred, 
destroying all the manufacturing part of the 
establishment as well as a large quantity of wool, 
hides, cloth, and 6000 bushels of wheat. The roof 
of the church was also partially burned. At the 
end of the decade San Miguel had a population 
of 973, and in the number of its sheep it was ex- 
celled only by San Juan Capistrano. 

In 1818 a new church was reported as ready for 
roofing, and this was possibly built to replace the 
one partially destroyed by fire in 1806. In 1814 
the Mission registered its largest population in 
1076 neophytes, and in live-stock it showed satis- 
factory increase at the end of the decade, though 
in agriculture it had not been so successful. 

Ten years later it had to report a great dim- 
inution in its flocks and herds and its neophytes. 
The soil and pasture were also found to be poor, 
though vines flourished and timber was plentiful. 
Robinson, who visited San Miguel at this time, re- 


SAN MIGUEL, ARCANGEL 203 


ports it as a poor establishment and tells a large 
story about the heat suffocating the fleas. Padre 
Martin died in 1824. 

In 1834 there were but 599 neophytes on the 
register. In 1836 Ignacio Coronel took charge 
in order to carry out the order of secularization, 
and when the inventory was made it showed the 
existence of property, excluding everything per- 
taining to the church, of $82,000. In 1839 this 
amount was reduced to $75,000. ‘This large val- 
uation was owing to the fact that there were several 
ranches and buildings and two large vineyards 
belonging to the Mission. These latter were 
Santa Isabel and Aguage, with 5500 vines, valued 
at $22,162. 

The general statistics from the founding in 
1797 to 1834 give 2588 baptisms, 2038 deaths; 
largest population was 1076 in 1814. The largest 
number of cattle was 10,558 in 1822, horses 1560 
in 1822, mules 140 in 1817, sheep 14,000 in 1820. 

In 1836 Padre Moreno reported that when 
Coronel came all the available property was dis- 
tributed among the Indians, except the grain, and 
of that they carried off more than half. In 1838 the 
poor padre complained bitterly of his poverty and 
the disappearance of the Mission property. There 
is no doubt but that here as elsewhere the Mission 
was plundered on every hand, and the officers 
appointed to guard its interests were among the 
plunderers. 

In 1844 Presidente Duran reported that San 


204 THE OLD FRANCISCAN MISSIONS 


Miguel had neither lands nor cattle, and that its 
neophytes were demoralized and scattered for 
want of a minister. Pico’s 1845 decree warned the 
Indians that they must return within a month 
and occupy their lands, or they would be dis- 
posed of; and in 1846 Pico reported the Mission 
sold, though no consideration is named, to P. 
Rios and Wm. Reed. The purchasers took pos- 
session, but the courts later declared their title 
invalid. In 1848 Reed and his whole family were 
atrociously murdered. The murderers were pur- 
sued; one was fatally wounded, one jumped into 
the sea and was drowned, and the other three 
were caught and executed. 

The register of baptisms at San Miguel begins 
July 25, 1797, and up to 1861 contains 2917 names. 
Between the years 1844 and 1851 there is avacancy, 
and only one name occurs in the latter year. The 
title-page is signed by Fr. Fermin Franco de 
Lasuen, and the priests in charge are named as 
Fr. Buenaventura Sitjar'and Fr. Antonio de la 
Concepcion. 

At the end of this book is a list of 43 children 
of the “ gentes de razon ” included in the general 
list, but here specialized for reference. 

The registry of deaths contains 2249 names up 
to 1841. The first entry is signed by Fr. Juan 
Martin and the next two by Fr. Sitjar. 

The old marriage register of the Mission of 
San Miguel is now at San Luis Obispo. It has a 
title-page signed by Fr. Lasuen. 


SAN MIGUEL, ARCANGEL 205 


In 1888 some of the old bells of the Mission were 
sent to San Francisco and there were recast into 
one large bell, weighing 2500 pounds. Until 1902 
this stood on a rude wooden tower in front of the 
church, but in that year an incongruous steel 
tower took its place. Packed away in a box still 
remains one of the old bells, which has sounded 
its last call. A large hole is in one side of it. The 
inscription, as near as I can make out, reads “A. 
D. 1800, S. S. Gabriel.” 

In 1901 the outside of the church and monastery 
was restored with a coat of new plaster and cement. 
Inside nearly everything is as it was left by the 
robber hand of secularization. 

On the walls are the ten oil paintings brought 
by the original founders. They are very indis- 
tinct in the dim light of the church, and little 
can be said of their artistic value without further 
examination. 

There is also an old breviary with two heavy, 
hand-made clasps, dated Antwerp, 1735, and con- 
taining the autograph of Fr. Man. de Castaneda. 

There is a quadrangle at San Miguel 230 feet 
square, and on one side of it a corridor correspond- 
ing to the one in front, for six pillars of burnt 
brick still remain. 

At the rear of the church was the original church, 
used before the present one was built, and a num- 
ber of remains of the old houses of the neophytes 
still stand, though in a very dilapidated condition. 

San Miguel was always noted for its proximity 


206 THE OLD FRANCISCAN MISSIONS. 


to the Hot Springs and Sulphur Mud Baths of 
Paso Robles. Both Indians and Mission padres 
knew of their healthful and curative properties, and 
in the early days scores of thousands enjoyed their 
peculiar virtues. — 


CHAPTER XXVI 
SAN FERNANDO, REY DE ESPAGNA 


On September 8, 1797, the seventeenth of the 
California Missions was founded by Padre Lasuen, 
in the Encino Valley, where Francisco Reyes had 
a rancho in the Los Angeles jurisdiction. The 
natives called it Achois Comthavit. Reyes’ house 
was appropriated as a temporary dwelling for the 
missionary. The Mission was dedicated to Fer- 
nando III, King of Spain. Lasuen came down 
from San Miguel to Santa Barbara, especially 
for the foundation, and from thence with Sergeant 
Olivera and a military escort. These, with Padre 
Francisco Dumetz, the priest chosen to have 
charge, and his assistant, Francisco Favier Uria, 
composed, with the large concourse of Indians, 
the witnesses of the solemn ceremonial. 

On the fourth of October Olivera reported the 
guard-house and storehouse finished, two houses 
begun, and preparations already being made for 
the church. 

From the baptismal register it is seen that ten 
children were baptized the first day, and thirteen 
adults were received early in October. By the 
end of 1797 there were fifty-five neophytes. 


208 THE OLD FRANCISCAN MISSIONS 


Three years after its founding 310 Indians were 
gathered in, and its year’s crop was 1000 bushels 
of grain. The Missions of San Juan Capistrano, 
San Gabriel, San Buenaventura, and Santa Barbara 
had contributed live-stock, and now its herds had 
grown to 526 horses, mules, and cattle, and 600 
sheep. 

In December, 1806, an adobe church, with a 
tile roof, was consecrated, which on the 21st of 
December, 1812, was severely injured by the 
earthquake that did damage to almost all the 
Missions of the chain. Thirty new beams were 
needed to support the injured walls. A new chapel 
was built, which was completed in 1818. 

In 1834 Lieutenant Antonio del Valle was the 
comisionado appointed to secularize the Mission, 
and the next year he became majordomo and 
served until 1837. 

It was on his journey north, in 1842, to take 
hold of the governorship, that Micheltorena 
learned at San Fernando of Commodore Jones’s 
raising of the American flag at Monterey. By 
his decree, also, in 1843, San Fernando was 
ordered returned to the control of the padres, 
which was done, though the next year Duran 
reported that there were but few cattle left, and 
two vineyards. 

Micheltorena was destined again to appear at 
San Fernando, for when the Californians under 
Pio Pico and Castro rose to drive out the Mexi- 
cans, the governor finally capitulated at the same 








RESTORED MONASTERY AND MISSION CHURCH OF SAN FERNANDO REY. 





CORRIDORS AT SAN FERNANDO REY. 





RUINS OF OLD ADOBE WALL AND CHURCH, MISSION SAN FERNANDO REY. 





és 


n James. 


s 


Photograph by George Wharto F 
j 
MONASTERY AND OLD FOUNTAIN AT MISSION SAN FERNANDO REY. ¥ 


SAN FERNANDO, REY DE ESPAGNA 209 


place, as he had heard the bad news of the Ameri- 
cans’ capture of Monterey. February 21, 1845, 
after a bloodless “‘ battle’? at Cahuenga, he “‘ ab- 
dicated,” and finally left the country and returned 
to Mexico. 

In 1845 Juan Manso and Andrés Pico leased 
the Mission at a rental of $1120, the affairs having 
been fairly well administered by Padre Orday after 
its return to the control of the friars. A year later 
it was sold by Pio Pico, under the order of the 
assembly, for $14,000, to Eulogio Célis, whose 
title was afterwards confirmed by the courts. 
Orday remained as pastor until May, 1847, and 
was San Fernando’s last minister under the 
Franciscans. 

In 1847 San Fernando again heard the alarm 


of war. Frémont and his battalion reached here 


in January, and remained until the signing of the 
treaty of Cahuenga, which closed all serious hos- 
tilities against the United States in its conquest 
of California. 

Connected with the Mission of San Fernando 
is the first discovery of California gold. Eight 
years before the great days of ’49 Francisco Lopez, 
the mayordomo of the Mission, was in the canyon 
of San Feliciano, which is about eight miles west- 
erly from the present town of Newhall, and 
according to Don Abel Stearns, ‘ with a com- 
panion, while in search of some stray horses, about 
midday stopped under some trees and tied their 
horses to feed. While resting in the shade, Lopez 


210 THE OLD FRANCISCAN MISSIONS 


with his sheath knife dug up some wild onions, and 
in the dirt discovered a piece of gold. Searching 
further, he found more. On his return to town he 
showed these pieces to his friends, who at once 
declared there must be a placer of gold there.” 

Then the rush began. As soon as the people 
in Los Angeles and Santa Barbara heard of it, 
they flocked to the new “ gold fields ” in hundreds. 
And the first California gold dust ever coined at 
the government mint at Philadelphia came from 
these mines. It was taken around Cape Horn in 
a sailing-vessel by Alfred Robinson, the translator 
of Boscana’s Indians of California, and consisted 
of 18.34 ounces, and made $344.75, or over $19 to 
the ounce. 

Davis says that in the first two years after the 
discovery not less than from $80,000 to $100,000 
was gathered. Don Antonio Coronel, with three 
Indian laborers, in 1842, took out $600 worth of 
dust in two months. 

Water being scarce, the ‘methods of washing the 
gravel were both crude and wasteful. Andi it is 
interesting to note that the first gold “ pans” 
were bateas, or bowl-shaped Indian baskets. 

The church at San Fernando is in a completely 
ruined condition. It stands southwest to north- 
east. The entrance is at the southwest end and 
the altar at the northeast. There is also a side 
entrance at the east, with a half-circular arch, 
sloping into a larger arch inside, with a flat top 
and rounded upper corners. ‘The thickness of 


SAN FERNANDO, REY DE ESPAGNA 211 


the walls allows the working out of various styles 
in these outer and inner arches that is curious and 
interesting. They reveal the individuality of the 
builder, and as they are all structural and pleasing, 
they afford a wonderful example of variety in 
adapting the arch to its necessary functions. 

The graveyard is on the northwest side of the 
church, and close by is the old olive orchard, where 
a number of fine trees are still growing. There are 
also two large palms, pictures of which are gener- 
ally taken with the Mission in the background, 
and the mountains beyond. It is an exquisite 
subject. ‘The remains of adobe walls still surround 
the orchard. 

The doorway leading to the graveyard is of 
a half-circle inside, and slopes outward, where the 

arch is square. 

_ There is a buttress of burnt brick to the south- 
east of the church, which appears as if it might have 
been an addition after the earthquake. 

At the monastery the chief entrance is a simple 
but effective arched doorway, now plastered and 
whitewashed. The double door frame projects 
pilaster-like, with a four-membered cornice above, 
from which rises an elliptical arch, with an ellip- 
tical cornice about a foot above. 

From this monastery one looks out upon a 
court or plaza which is literally dotted with ruins, 
though they are mainly of surrounding walls. 
Immediately in the foreground is a fountain, the 
reservoir of which is built of brick covered with 


212 THE OLD FRANCISCAN MISSIONS 


cement. A double bowl rests on the center 
standard. 

Further away in the court are the remnants of 
what may have been another fountain, the reser- 
voir of which is made of brick, built into a singular 
geometrical figure. This is composed of eight 
semicircles, with V’s connecting them, the apex 
of each V being on the outside. It appears like 
an attempt at creating a conventionalized flower 
in brick. 

Two hundred yards or so away from the monas- 
tery is a square structure, the outside of boulders. 
Curiosity prompting, you climb up, and on looking 
in you find that inside this framework of boulders 
are two circular cisterns of brick, fully six feet 
in diameter across the top, decreasing in size 
to the bottom, which is perhaps four feet in 
diameter. 

In March, 1905, considerable excitement was 
caused by the actions of the parish priest of San 
Fernando, a Frenchman named Le Bellegny, of 
venerable appearance and gentle manners. Not 
being acquainted with the status quo of the old 
Mission, he exhumed the bodies of the Fran- 
ciscan friars who had been buried in the church 
and reburied them. He removed the baptismal 
font to his church, and unroofed some of the old 
buildings and took the tiles and timbers away. 
As soon as he understood the matter he ceased 
his operations, but, unfortunately, not before 
considerable damage was done. 


CHAPTER XXVII 
SAN LUIS, REY DE FRANCIA 


Tue last Mission of the century, the last of 
Lasuen’s administration, and the last south of 
Santa Barbara, was that of San Luis Rey. Lasuen 
himself explored the region and determined the 
site. The governor agreed to it, and on Febru- 
ary 27, 1798, ordered a guard to be furnished 
from San Diego who should obey Lasuen im- 
plicitly and help erect the necessary buildings 
_ for the new Mission. The founding took place 
on June 13, in the presence of Captain Grajera 
and his guard, a few San Juan neophytes, and 
many gentiles, Presidente Lasuen performing the 
ceremonies, aided by Padres Peyri and Santiago. 
Fifty-four children were baptized at the same 
time, and from the very start the Mission was 
prosperous. No other missionary has left such 
a record as Padre Peyri. He was zealous, sensible, 
and energetic. He knew what he wanted and 
how to secure it. The Indians worked willingly 
for him, and by the 1st of July six thousand 
adobes were made for the church. By the end of 
1800 there were 237 neophytes, 617 larger stock, 
and 1600 sheep. 


214 THE OLD FRANCISCAN MISSIONS 


The new church was completed in 1801-1802, but 
Peyri was too energetic to stop at this. Build- 
ings of all kinds were erected, and neophytes 
gathered in so that by 1810 its population was 
1519, with the smallest death rate of any Mission. 
In 1811 Peyri petitioned the governor to allow 
him to build a new and better church of adobes and 
bricks; but as consent was not forthcoming, he 
went out to Pala, and in 1816 established a branch 
establishment, built a church, and the picturesque 
campanile now known all over the world, and 
soon had a thousand converts tilling the soil and 
attending the services of the church. 

In 1826 San Luis Rey reached its maximum in 
population with 2869 neophytes. From now on 
began its decline, though in material prosperity 
it was far ahead of any other Mission. In 1828 
it had 28,900 sheep, and the cattle were also 
rapidly increasing. The average crop of grain 
was 12,660 bushels. 

San Luis Rey was one of the Missions where a 
large number of cattle were slaughtered on account 
of the secularization decree. It is said that some 
20,000 head were killed at the San Jacinto Rancho 
alone. The Indians were much stirred up over 
the granting of the ranchos, which they claimed 
were their own lands. Indeed they formed a 
plot to capture the governor on one of his south- 
ern trips in order to protest to him against the 
granting of the Temécula Rancho. 

The final secularization took place in November, 





i 
t 
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He 
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Photograph by Howard Tibbitts, San Francisco. 
MISSION SAN LUIS REY, PARTLY RESTORED, 






Photograph by Harold A. Parker, Pasadena. 
THE RUINED ALTAR, MORTUARY CHAPEL, SAN LUIS REY. 


“ATA SINT NVS NOISSIN 
‘YaMOL GNV THdVHD AUVALAOW AO SNINA 
‘aPISI9ATY ‘poosomy, *M patq 4q Ydvisojyoyg 


‘CUVATAVAD ‘AGA SINT NVS NOISSIN 4O ACIS 
raysaIyyL “aD 4q ‘n0eT “Wy suUAdOD 


2 







SAN LUIS, REY DE FRANCIA 215 


1834, with Captain Portilla as comisionado and 
Pio Pico as majordomo and administrator until 
1840. ‘There was trouble in apportioning the 
lands among the Indians, for Portilla called 
for fifteen or twenty men to aid him in quelling 
disturbances; and at Pala the majordomo was 
knocked down and left for dead by an Indian. 
The inventory showed property (including the 
church, valued at $30,000) worth $203,707, with 
debts of $93,000. The six ranchos were included 
as worth $40,437, the three most valuable being 
Pala, Santa Margarita, and San Jacinto. 

Micheltorena’s decree of 1843 restored San 
Luis Rey to priestly control, but by that time 
its spoliation was nearly complete. Padre Zal- 
videa was in his dotage, and the four hundred 
_ Indians had scarcely anything left to them. Two 
years later the majordomo, appointed by Zalvidea 
to act for him, turned over the property to his 
successor, and the inventory shows the frightful 
wreckage. Of all the vast herds and flocks, only 
279 horses, 20 mules, 61 asses, 196 cattle, 27 yoke 
oxen, 700 sheep, and a few valueless implements 
remained. All the ranchos had passed into pri- 
vate ownership. 

May 18, 1846, all that remained of the former 
king of Missions was sold by Pio Pico to Cot and 
José Pico for $2437. Frémont dispossessed their 
agent and they failed to gain repossession, the 
courts deciding that Pico had no right to sell. 
In 1847 the celebrated Mormon battalion, which 


216 THE OLD FRANCISCAN MISSIONS 


Parkman so vividly describes in his Oregon Trail, 
were stationed at San Luis Rey for two months, 
and later on, a re-enlisted company was sent to 
take charge of it for a short time. On their 
departure Captain Hunter, as sub-Indian agent, 
took charge and found a large number of Indians, 
amenable to discipline and good workers. 

The general statistics from the founding in 
1798 to 1834 show 5591 baptisms, 1425 mar- 
riages, 2859 deaths. In 1832 there were 27,500 
cattle, 2226 horses in 1828, 345 mules in the same 
year, 28,913 sheep in 1828, and 1300 goats in 
1832. 

In 1892 Father J. J. O’Keefe, who had done 
excellent work at Santa Barbara, was sent to San 
Luis Rey to repair the church and make it suit- 
able for a missionary college of the Franciscan 
Order. May 12, 1893, the rededication ceremonies 
of the restored building took place, the bishop of 
the diocese, the vicar-general of the Franciscan 
Order and other dignitaries being present and 
aiding in the solemnities. Three old Indian 
women were also there who heard the mass said 
at the original dedication of the church in 1802. 
Since that time Father O’Keefe has raised and 
expended thousands of dollars in repairing, always 
keeping in mind the original plans. He also re- 
built the monastery. 

San Luis Rey is now a college for the training 
of missionaries for the field, and its work is in 
charge of Father Peter Wallischeck, who was for 


SAN LUIS, REY DE FRANCIA 217 


so many years identified with the College of the 
Franciscans at Santa Barbara. 

Immediately on entering the church one ob- 
serves doorways to the right and left — the one 
on the right bricked up. It is the door that used 
to lead to the stairway of the bell-tower. In 1913 
the doorway was opened. The whole tower was 
found to be filled with adobe earth, why, no one 
really knows, though it is supposed it may have 
been to preserve the structure from falling in 
case of an earthquake. 

A semicircular arch spans the whole church 
from side to side, about thirty feet, on which the 
original decorations still remain. These are in 
rude imitation of marble, as at Santa Barbara, in 
black and red, with bluish green lines. The wall 
colorings below are in imitation of black marble. 

The choir gallery is over the main entrance, 
and there a great revolving music-stand is still 
in use, with several of the large and interesting 
illuminated manuscript singing-books of the early 
days. In Mission days it was generally the custom 
to have two chanters, who took care of the singing 
and the books. These, with all the other singers, 
stood around the revolving music-stand, on which 
the large manuscript chorals were placed. 

The old Byzantine pulpit still occupies its orig- 
inal position at San Luis Rey, but the sounding- 
board is gone— no one knows whither. This is 
of a type commonly found in Continental churches, 
the corbel with its conical sides harmonizing with 


218 THE OLD FRANCISCAN MISSIONS 


the ten panels and base-mouldings of the box 
proper. It is fastened to the pilaster which sup- 
ports the arch above. 

The original paint —a little of it— still re- 
mains. It appears to have been white on the 
panels, lined in red and blue. 

The pulpit was entered from the side altar, 
through a doorway pierced through the wall. 
The steps leading up to it are of red burnt brick. 
Evidently it was a home product, and was pos- 
sibly made by one of Padre Peyri’s Indian car- 
penters, who was rapidly nearing graduation into 
the ranks of the skilled cabinet-makers. 

The Mortuary Chapel is perhaps as fine a 
piece of work as any in the whole Mission chain. 
It is beautiful even now in its sad dilapidation. 
It was crowned with a domed roof of heavy 
cement. The entrance was by the door in the 
church to the right of the main entrance. The 
room is octagonal, with the altar in a recess, over 
which is a dome of brick, with a small lantern. 
At each point of the octagon there is an engaged 
column, built of circular-fronted brick which run 
to a point at the rear and are thus built into the 
wall. A three-membered cornice crowns each 
column, which supports arches that reach from 
one column to another. There are two windows, 
one to the southeast, the other northwest. The 
altar is at the northeast. There are two doorways, 
with stairways which lead to a small outlook 
over the altar and the whole interior, ‘These 


SAN LUIS, REY DE FRANCIA 219 


were for the watchers of the dead, so that at a 
glance they might see that nothing was disturbed. 

The altar and its recess are most interesting, 
the rear wall of the former being decorated in 
classic design. 

This chapel is of the third order of St. Francis, 
the founder of the Franciscan Order. In the oval 
space over the arch which spans the entrance to 
the altar are the “ arms ” of the third order, con- 
sisting of the Cross and the five wounds (the stig- 
mata) of Christ, which were conferred upon St. 
Francis as a special sign of divine favor. 


CHAPTER XXVIII 
SANTA INES 


“ BreauTiFuL for situation”? was the spot se- 
lected for the only Mission founded during the 
first decade of the nineteenth century, — Santa 
Inés. 

Governor Borica, who called California “ the 
most peaceful and quiet country on earth,” and 
under whose orders Padre Lasuen had established 
the five Missions of 1796-1797, had himself made 
_ explorations in the scenic mountainous regions of 
the coast, and recommended the location after- 
wards determined upon, called by the Indians 
Alajulapu, meaning rincon, or corner. 

The native population was reported to number 
over a thousand, and the fact that they were 
frequently engaged in petty hostilities among 
themselves rendered it necessary to employ un- 
usual care in initiating the new enterprise. Presi- 
dente Tapis therefore asked the governor for a 
larger guard than was generally assigned for 
protecting the Missions, and a sergeant and nine 
men were ordered for that purpose. 

The distance from Santa Barbara was about 
thirty-five miles, over a rough road, hardly more 


SANTA INES 221 


than a trail, winding in and out among the foot- 
hills, and gradually climbing up into the moun- 
tains in the midst of most charming and romantic 
scenery. The quaint procession, consisting of 
Padre Presidente Tapis and three other priests, 
Commandant Carrillo, and the soldiers, and a 
large number of neophytes from Santa Barbara, 
slowly marched over this mountainous road, into 
the woody recesses where nestled the future home 
of the Mission of Santa Inés, and where the 
usual ceremonies of foundation took place Sep- 
tember 17, 1804. Padres Calzada, Gutierrez, 
and Ciprés assisted Presidente Tapis, and the two 
former remained as the missionaries in charge. 

The first result of the founding of this Mission 
was the immediate baptism of twenty-seven 
_ children, a scene worthy of the canvas of a genius, 
could any modern painter conceive of the real 
picture, — the group of dusky little ones with 
somber, wondering eyes, and the long-gowned 
priests, with the soldiers on guard and the watch- 
ful Indians in native costume in the background, 
— all in the temple of nature’s creating. 

The first church erected was not elaborate, but 
it was roofed with tiles, and was ample in size 
for all needful purposes. In 1812 an earthquake 
caused a partial collapse of this structure. The 
corner of the church fell, roofs were ruined, walls 
cracked, and many buildings near the Mission 
were destroyed. ‘This was a serious calamity, 
but the padres never seemed daunted by adverse 


222 THE OLD FRANCISCAN MISSIONS 


circumstances. ‘They held the usual services in 
a granary, temporarily, and in 1817 completed 
the building of a new church constructed of 
brick and adobe, which still remains. In 1829 
the Mission property was said to resemble that at 
Santa Barbara. On one side were gardens and 
orchards, on the other houses and Indian huts, and 
in front was a large enclosure, built of brick and 
used for bathing and washing purposes. 
When Governor Chico came up to assume his 
office in 1835 he claimed to have been insulted 
by a poor reception from Padre Jimeno at Santa 
Inés. The padre said he had had no notice of the 
governor's coming, and therefore did the best he 
could. But Presidente Duran took the bold 
position of informing the governor, in reply to a 
query, that the government had no claim whatever 
upon the hospitality of unsecularized Missions. 
Chico reported the whole matter to the assembly, 
who sided with the governor, rebuked the presi- 
dente and the padres, and confirmed an order 
issued for the immediate secularization of Santa 
Inés and San Buenaventura (Duran’s own Mis- 
sion). J. M. Ramirez was appointed comisionado 
at Santa Inés. At this time the Mission was pros- 
perous. The inventory showed property valued 
at $46,186, besides the church and its equipment. 
The general statistics from the foundation, 1804 
to 1834, show 1372 baptisms, 409 marriages, and 
1271 deaths. The largest number of cattle was 
7300 in 1831, 800 horses in 1816, and 6000 sheep 


SANTA INES 223 


in 1821. After secularization horses were taken 
for the troops, and while, for a time, the cattle 
increased, it was not long before decline set in. 

In 1843 the management of the Mission was 
restored to the friars, but the former conditions 
of prosperity had passed away never to return. 
Two years later the estate was rented for $580 per 
year, and was finally sold in 1846 for $1700, 
although in later times the title was declared in- 
valid. In the meantime an ecclesiastical college 
was opened at Santa Inés in 1844. A grant of 
land had been obtained from the government, and 
an assignment of $500 per year to the seminary 
on the condition that no Californian in search of a 
higher education should ever be excluded from 
its doors; but the project met with only a tempo- 
rary success, and was abandoned after a brief 
existence of six years. 

In 1844 Presidente Duran reported 264 neo- 
phytes at Santa Inés, with sufficient resources for 
their support. When Pico’s order of 1845 was 
issued, the Mission was valued at \$20,288. ‘This 
did not include the church, the curate’s house or 
rooms, and the rooms needed for the court-house. 
This inventory was taken without the co-operation 
of the padre, who refused to sign it. He— the 
padre — remained in charge until 1850, when the 
Mission was most probably abandoned. 

At Santa Inés there were several workers in 
leather and silver whose reputation still remains. 
In various parts of the State are specimens of 


224 THE OLD FRANCISCAN MISSIONS 


the saddles they made and carved and then in- 
laid in silver that are worthy a place in any note- 
worthy collection of artistic work. 

Only ten arches remain at Santa Inés of the 
long line of corridor arches that once graced this 
building. In the distance is a pillar of one still 
standing alone. Between it and the last of the 
ten, eight others used to be, and beyond it there 
are the clear traces of three or four more. 

The church floor is of red tiles. All the window 
arches are plain semicircles. Plain, rounded, 
heavy mouldings about three feet from the floor, 
and the same distance from the ceiling, extend 
around the inside of the church, making a simple 
and effective structural ornament. 

The original altar is not now used. It is hidden 
behind the more pretentious modern one. It is 
of cement, or plastered adobe, built out, like a 
huge statue bracket, from the rear wall. The 
old tabernacle, ornate and florid, is still in use, 
though showing its century of service. ‘There 
are also several interesting candlesticks. 

Almost opposite the church entrance is a large 
reservoir, built of brick, twenty-one feet long and 
eight feet wide. It is at the bottom of a walled-in 
pit, with a sloping entrance to the reservoir proper, 
walls and slope being of burnt brick. This “ sunk 
enclosure”? is about sixty feet long and thirty 
feet across at the lower end, and about six feet 
below the level to the edge of the reservoir. 

Connected with this by a cement pipe or tunnel 









ay QemBap scree ore 












Re 
by C. C. Pi 


Mee eee ta 


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Copyrigt 
MISSION SANTA INES. 








MISSION SAN RAFAEL ARCANGEL. 


From an old painting. 





MISSION SAN FRANCISCO SOLANO, AT SONOMA. 


SANTA INES 225 


laid underground, over 660 feet long, is another 
reservoir over forty feet long, and eight feet wide, 
and nearly six feet deep. This was the reservoir 
which supplied the Indian village with water. 
The upper reservoir was for the use of the padres 
and also for bathing purposes. 

The water supply was brought from the moun- 
tains several miles distant, flumed where necessary, 
and then conveyed underground in cement pipes 
made and laid by the Indians under the direction 
of the padres. The water-right is now lost to 
the Mission, being owned by private parties. 

The earthquake of 1906 caused considerable 
damage at Santa Inés, and it has not yet been 
completely repaired, funds for the purpose not 
having been forthcoming. 


CHAPTER XXIX 


SAN RAFAEL, ARCANGEL 


Tue Mission of the Archangel, San Rafael, 
was founded to give a health resort to a number 
of neophytes who were sick in San Francisco. The 
native name for the site was Nanaguanit. The 
date of founding was December 14, 1817. There 
were about 140 neophytes transferred at first, 
and by the end of 1820 the number had increased 
to 590. In 1818 a composite building, including 
church, priest’s house, and all the apartments 
required, was erected. It was of adobe, 87 feet 
long, 42 feet wide, and 18 feet high, and had a 
corridor of tules. In 1818, when Presidente Pay- : 
eras visited the Mission, he was not very pleased 
with the site, and after making a somewhat care- 
ful survey of the country around recommended 
several other sites as preferable. 

In 1824 a determined effort was made to cap- 
ture a renegade neophyte of San Francisco, a 
native of the San Rafael region, named Pomponio, 
who for several years had terrorized the country 
at intervals as far south as Santa Cruz. He would 
rob, outrage, and murder, confining most of 
his attacks, however, upon the Indians. He had 


SAN RAFAEL, ARCANGEL 227 


slain one soldier, Manuel Varela, and therefore 
a determined effort was made for his capture. 
Lieutenant Martinez, a corporal, and two men 
found him in the Canyada de Novato, above 
San Rafael. He was sent to Monterey, tried by 
a court-martial on the 6th of February, and 
finally shot the following September. This same 
Martinez also had some conflicts about the same 
time with chieftains of hostile tribes, north of the 
bay, named Marin and Quentin, both of whom 
have left names, one to a county and the other 
to a point on the bay. 

When San Francisco Solano was founded, 92 
neophytes were sent there from San Rafael. 
In spite of this, the population of San Rafael in- 
creased until it numbered 1140 in 1828. 

In 1824 Kotzebue visited the Missien and spoke 
enthusiastically of its natural advantages, though 
he made but brief reference to its improvements. 
On his way to Sonoma, Duhaut-Cilly did not deem 
it of sufficient importance to more than mention. 
Yet it was a position of great importance. Gov- 
ernor Echeandia became alarmed about the ac- 
tivity of the Russians at Fort Ross, and accused 
them of bad faith, claiming that they enticed 
neophytes away from San Rafael, etc. The 
Mexican government, in replying to his fears, 
urged the foundation of a fort, but nothing was 
done, owing to the political complications at the 
time, which made no man’s tenure of office cer- 
tain, 


228 THE OLD FRANCISCAN MISSIONS 


The secularization decree ordered that San 
Rafael should become a parish of the first class, 
which class paid its curates $1500, as against 
$1000 to those of the second class. 

In 1837 it was reported that the Indians were 
not using their liberty well; so, owing to the 
political troubles at the time, General Vallejo 
was authorized to collect everything and care 
for it under a promise to redistribute when con- 
ditions were better. In 1840 the Indians insisted 
upon this promise being kept, and in spite of the 
governors opposition Vallejo succeeded in ob- 
taining an order for the distribution of the live- 
stock. 

In 1845 Pico’s order, demanding the return 
within one month of the Indians to the lands of 
San Rafael or they would be sold, was published, 
and the inventory taken thereupon showed a 
value of $17,000 in buildings, lands, and live-stock. 
In 1846 the sale was made to Antonio Sunol and 
A. M. Pico for $8000. The purchasers did not 
obtain possession, and their title was afterwards 
declared invalid. 

In the distribution of the Mission stock Vallejo 
reserved a small band of horses for the purposes 
of national defense, and it was this band that 
was seized by the “Bear Flag” revolutionists 
at the opening of hostilities between the Americans 
and Mexicans. This act was followed almost im- 
mediately by the joining of the insurgents by 
Fremont, and the‘ latter’s marching to meet the 


SAN RAFAEL, ARCANGEL 229 


Mexican forces, which were supposed to be at 
San Rafael. No force, however, was found there, 
so Frémont took possession of the Mission on 
June 26, 1846, and remained there for about 
a week, leaving there to chase up Torre, who had 
gone to join Castro. When he finally left the 
region he took with him a number of cattle and 
horses, went to Sonoma, and on the 5th of July 
assumed active command of all the insurgent 
forces, which ultimated in the conquest of the 
State. 

From this time the ex-Mission had no history. 
The buildings doubtless suffered much from Fré- 
mont’s occupancy, and never being very elaborate, 
easily fell a prey to the elements. 

_ There is not a remnant of them now left, and 
the site is occupied by a modern, hideous, wooden 
building, used as an armory. 


CHAPTER XXX 
SAN FRANCISCO SOLANO 


Firty-rour years after the founding of the 
first Franciscan Mission in California, the site 
was chosen for the twenty-first and last, San 
Francisco Solano. This Mission was established 
at Sonoma under conditions already narrated. 
The first ceremonies took place July 4, 1823, and 
nine months later the Mission church was dedi- 
cated. This structure was built of boards, but 
by the end of 1824 a large building had been com- 
pleted, made of adobe with tiled roof and corridor, 
also a granary and eight houses for the use of the 
padres and soldiers. Thus in a year and a half 
from the time the location was selected the neces- 
sary Mission buildings had been erected, and a 
large number of fruit trees and vines were already 
growing. The neophytes numbered 693, but 
many of these were sent from San Francisco, San 
José and San Rafael. The Indians at this Mission 
represented thirty-five different tribes, according 
to the record, yet they worked together harmoni- 
ously, and in 1830 their possessions included more 
than 8000 cattle, sheep, and horses. Their crops 
averaged nearly 2000 bushels of grain per year. 


‘SAN FRANCISCO SOLANO 231 


The number of baptisms recorded during the 
twelve years before secularization was over 1300. 
Ten years later only about 200 Indians were left 
in that vicinity. 

In 1834 the Mission was secularized by M. G. 
Vallejo, who appointed Ortega as majordomo. 
Vallejo quarreled with Padre Quijas, who at 
once left and went to reside at San Rafael. The 
movable property was distributed to the Indians, 
and they were allowed to live on their old ran- 
cherias, though there is no record that they were 
formally allotted to them. By and by the gentile 
Indians so harassed the Mission Indians that the 
latter placed all their stock under the charge of 
General Vallejo, asking him to care for it on their 
behalf. The herds increased under his control, 
the Indians had implicit confidence in him, and he 
seems to have acted fairly and honestly by them. 

The pueblo of Sonoma was organized as a part 
of the secularization of San Francisco Solano, and 
also to afford homes for the colonists brought to 
the country by Hijar and Padrés. In this same 
year the soldiers of the presidio of San Francisco 
de Asis were transferred to Sonoma, to act as a 
protection of the frontier, to overawe the Russians, 
and check the incoming of Americans. This meant 
the virtual abandonment of the post by the shores 
of the bay. Vallejo supported the presidial com- 
pany, mainly at his own expense, and made friends 
with the native chief, Solano, who aided him 
materially in keeping the Indians peaceful. 


232 THE OLD FRANCISCAN MISSIONS 


The general statistics of the Mission for the 
eleven years of its existence, 1823-34, are as fol- 
lows: baptisms 1315, marriages 278, deaths 651. 
The largest population was 996 in 1832. The 
largest number of cattle was 4849 in 1833, 1148 
horses and 7114 sheep in the same year. 

In 1845, when Pico’s plan for selling and rent- 
ing the Missions was formulated, Solano was de- 
clared without value, the secularization having 
been completely carried out, although there is an 
imperfect inventory of buildings, utensils, and 
church property. It was ignored in the final 
order. Of the capture of Sonoma by the Bear 
Flag revolutionists and the operations of Frémont, 
it is impossible here to treat. They are to be 
found in every good history of California. 

In 1880 Bishop Alemany sold the Mission and 
grounds of San Francisco Solano to a German 
named Schocken for $3000. With that money 
a modern church was erected for the parish, which 
is still being used. For six months after the sale 
divine services were still held in the old Mission, 
and then Schocken used it as a place for storing 
wine and hay. In September, ‘1903, it was sold 
to the Hon. W. R. Hearst for $5000. The ground 
plot was 166 by 150 feet. It is said that the tower 
was built by General Vallejo in 1835 or there- 
abouts. The deeds have been transferred to the 
State of California and accepted by the Legis- 
lature. ‘The intention is to preserve the Mission as 
a valuable historic landmark. 


CHAPTER XXXI 
THE MISSION CHAPELS OR ASISTENCIAS 


Tue Mission padres were the first circuit riders 
or pastors. It is generally supposed that the 
circuit rider is a device of the Methodist church, 
but history clearly reveals that long prior to the 
time of the sainted Wesley, and the denomina- 
tion he founded, the padres were “riding the 
circuit,” or walking, visiting the various rancherias 
which had no settled pastor. 

Where buildings for worship were erected at 
these places they were called chapels, or asistencias. 
Some of these chapels still remain in use and the 
ruins of others are to be seen. The Mission of 
San Gabriel had four such chapels, viz., Los Ange- 
les, Puente, San Antonio de Santa Ana, and San 
Bernardino. Of the first and the last we have 
considerable history. 


LOS ANGELES CHAPEL 


As I have elsewhere shown, it was the plan of 
the Spanish Crown not only to Christianize and 
civilize the Indians of California, but also to 
colonize the country. In accordance with this 
plan the pueblo of San José was founded on the 


234 THE OLD FRANCISCAN MISSIONS 


29th of November, 1776. The second was that of 
Los Angeles in 1781. Rivera was sent to secure 
colonists in Sonora and Sinaloa for the new 
pueblo, and also for the establishments it was 
intended to found on the channel of Santa Bar- 
bara. 

In due time colonists were secured, and a more 
mongrel lot it would be hard to conceive: Indian, 
Spanish, Negro, Indian and Spanish, and Indian 
and Negro bloods were represented, 42 souls in all. 
The blood which makes the better Spanish classes 
in Los Angeles to-day so proud represents those 
who came in much later. 

There was nothing accidental in the founding 
of any Spanish colony. Everything was planned 
beforehand. The colonist obeyed orders as 
rigidly executed as if they were military commands. 
According to Professor Guinn: 


“The area of a pueblo, under Spanish rule, was four 
square leagues, or about 17,770 acres. ‘The pueblo 
lands were divided into solares (house lots), suertes} 
(fields for planting), dehesas (outside pasture lands), 
ejidos (commons), propios (lands rented or leased), 
realengas (royal lands).” 


On the arrival of the colonists in San Gabriel 
from Loreto on the 18th of August, 1781, Governor 
Neve issued instructions for founding Los Angeles 

t Suerte. This is colloquial. It really means ‘“‘ chance” or “ hape 


hazard.” In other words, it was the piece of ground that fell to the 
settler by “lot.” 


MISSION CHAPELS OR ASISTENCIAS 235 


on the 26th. The first requirement was to select 
a site for a dam, to provide water for domestic 
and irrigation purposes. Then to locate the plaza 
and the homes and fields of the colonists. Says 
Professor Guinn: 


“The old plaza was a parallelogram 100 varas? in 
length by 75 in breadth. It was laid out with its 
corners facing the cardinal points of the compass, and 
with its streets running at right angles to each of its 
four sides, so that no street would be swept by the 
wind. Two streets, each 10 varas wide, opened out on 
the longer sides, and three on each of the shorter sides. 
Upon three sides of the plaza were the house lots, 20 by 
40 varas each, fronting on the square. One-half the 
remaining side was reserved for a guard-house, a town- 
house, and a public granary. Around the embryo 
town, a few years later, was built an adobe wall — 
not so much, perhaps, for protection from foreign 
invasion as from domestic intrusion. It was easier 
to wall in the town than to fence the cattle and goats 
that pastured outside.” 


The government supplied each colonist with a 
pair each of oxen, mules, mares, sheep, goats, and 
cows, one calf, a burro, a horse, and the branding- 
irons which distinguished his animals from those 
of the other settlers. There were also certain 
tools furnished for the colony as a whole. 

On the 14th of September of the same year the 
plaza was solemnly dedicated. A father from the 


1 A vara is the Spanish yard of 33 inches. 


236 THE OLD FRANCISCAN MISSIONS 


San Gabriel Mission recited mass, a procession 
circled the plaza, bearing the cross, the standard 
of Spain, and an image of “Our Lady,” after 
which salvos of musketry were fired and general 
rejoicings indulged in. Of course the plaza was 
blessed, and we are even told that Governor Neve 
made a speech. 

As to when the first church was built in Los 
Angeles there seems to be some doubt. In 1811 
authority was gained for the erection of a new 
chapel, but nowhere is there any account of a 
prior building. Doubtless some temporary struc- 
ture had' been used. There was no regular priest 
settled here, for in 1810 the citizens complained 
that the San Gabriel padres did not pay enough 
attention to their sick. In August of 1814 the 
corner-stone of the new chapel was laid by Padre 
Gil of San Gabriel, but nothing more than laying 
the foundation was done for four years. ‘Then 
Governor Sola ordered that a higher site be 
chosen. The citizens subscribed five hundred 
cattle towards the fund, and Prefect Payeras made 
an appeal to the various friars which resulted in 
donations of seven barrels of brandy, worth $575. 
With these funds the work was done, José Antonio 
Ramirez being the architect, and his workers 
neophytes from San Gabriel and San Luis Rey, 
who were paid a real (twelve and a half cents) per 
day. Before 1821 the walls were raised to the 
window arches. ‘The citizens, however, showed 
so little interest in the matter that it was not 


MISSION CHAPELS OR ASISTENCIAS 237 


until Payeras made another appeal to his irtars 
that they contributed enough ta complete the 
work. Governor Sola gave a little, and the citi- 
zens atrifle. It is interesting to note what the con- 
tributions of the friars were. San Miguel offered 
500 cattle, San Luis Obispo 200 cattle, Santa 
Barbara a barrel of brandy, San Diego two barrels 
of white wine, Purisima six mules and 200 cattle, 
San Fernando one barrel brandy, San Gabriel 
two barrels brandy, San Buenaventura said it 
would try to make up deficits or supply church 
furniture, etc. Thus Payeras’s zeal and the will- 
ingness of the Los Angelenos to pay for wine and 
brandy, which they doubtless drank ‘“‘to the 
success of the church,” completed the structure, 
and December 8, 1822, it was formally dedicated. 
Auguste Wey writes: 


“The oldest church in Los Angeles is known in 
local American parlance as ‘ The Plaza Church,’ ‘ Our 
Lady,’ ‘ Our Lady of Angels,’ ‘ Church of Our Lady,’ 
‘Church of the Angels,’ ‘ Father Liébana’s Church,’ 
and ‘The Adobe Church.’ It is formally the church 
of Nuestra Senora, Reina de los Angeles — Our Lady, 
Queen of the Angels — from whom Los Angeles gets its 
name.” 


That is, the city gets its name from Our 
Lady, the Queen of the Angels, not from the 
church, as the pueblo was named long before the 
church was even suggested. 

The plaza was formally moved to its present 


238 THE OLD FRANCISCAN MISSIONS 


site in 1835, May 23, when the government was 
changed from that of a pueblo to a city. 
Concerning the name of the pueblo and river, 
Rev. Joachin Adam, vicar general of the dio- 
cese, in a paper-read before the Historical Society 
of Southern California several years ago, said: 


“<The name Los Angeles is probably derived from the 
fact that the expedition by land, in search of the harbor 
of Monterey, passed through this place on the 2d of 
August, 1769, a day when the Franciscan missionaries 
celebrate the feast of Nuestra Senora de los Angeles — 
Our Lady of the Angels. This expedition left San 
Diego July 14, 1769, and reached here on the first of 
August, when they killed for the first time some 
berrendos, or antelope. On the second, they saw a 
large stream with much good land, which they called 
Porciancula on account of commencing on that day 
the jubilee called Porcitincula, granted to St. Francis 
while praying in the little church of Our Lady of the 
Angels, near Assisi, in Italy, commonly called Della 
Porciincula from a hamlet of that name near by. 
This was the original name of the Los Angeles 
River.” 


The last two recorded burials within the walls 
of the Los Angeles chapel are those of the young 
wife of Nathaniel M. Pryor, “ buried on the left- 
hand side facing the altar,” and of Dona Eusta- 
quia, mother of the Dons Andrés, Jesus, and Pio 
Pico, all intimately connected with the history 
of the later days of Mexican rule. 


MISSION CHAPELS OR ASISTENCIAS 239 


CHAPEL OF SAN BERNARDINO 


It must not be forgotten that one of the early 
methods of reaching California was inland. Trav- 
elers came from Mexico, by way of Sonora, then 
crossed the Colorado River and reached San 
Gabriel and Monterey in the north, over prac- 
tically the same route as that followed to-day by 
the Southern Pacific Railway, viz., crossing the 
river at Yuma, over the Colorado Desert, by 
way of the San Gorgonio Pass, and through the 
San Bernardino and San Gabriel valleys. It was 
in 1774 that Captain Juan Bautista de Anza, of 
the presidio of Tubac in Arizona, was detailed by 
the Viceroy of New Spain to open this road. He 
made quite an expedition of it, — 240 men, women, 
and Indian scouts, and 1050 animals. They 
named the San Gorgonio Pass the Puerto de 
San Carlos, and the San Bernardino Valley the 
Valle de San José. Cucamonga they called the 
Arroyo de los Osos (Bear Ravine or Gulch). 

As this road became frequented San Gabriel 
was the first stopping-place where supplies could 
be obtained after crossing the desert. This was 
soon found to be too far away, and for years it 
was desired that a station nearer to the desert 
be established, but not until 1810 was the de- 
cisive step taken. Then Padre Dumetz of San 
Gabriel, with a band of soldiers and Indian neo- 
phytes, set out, early in May, to find a location 
and establish such a station. They found a pop- 


240 THE OLD FRANCISCAN MISSIONS 


ulous Indian rancheria, in a region well watered 
and luxuriant, and which bore a name significant 
of its desirability. The valley was Guachama, “the 
place of abundance of food and water,” and the 
Indians had the same name. A station was estab- 
lished near the place now known as Bunker Hill, be- 
tween Urbita Springs and Colton, and a “ capilla,”’ 
built, dedicated to San Bernardino, because it 
was on May 20, San Bernardino’s feast-day, 
that Padre Dumetz entered the valley. The 
trustworthiness of the Indians will be understood 
when it is recalled that this chapel, station, and 
the large quantity of supplies were left in their 
charge, under the command of one of their num- 
ber named Hipolito. Soon the station became 
known, after this Indian, as Politana. 

The destruction of Politana in 1810 by savage 
and hostile Indians, aided by earthquakes, was a 
source of great distress to the padres at San 
Gabriel, and they longed to rebuild. But the 
success of the attack of the unconverted Indians 
had reawakened the never long dormant preda- 
tory instincts of the desert Indians, and, for 
several years, these made frequent incursions into 
the valley, killing not only the whites, but such 
Indians as seemed to prefer the new faith to 
the old. But in 1819 the Guachamas sent a 
delegation to San Gabriel, requesting the padres 
to come again, rebuild the Mission chapel, and 
re-establish the supply station, and giving as- 
surances of protection and good behavior. The 


MISSION CHAPELS OR ASISTENCIAS 241 


padres gladly acceded to the requests made, and 
in 1820 solemn chants and earnest exhortations 
again resounded in the ears of the Guachamas in 
a new and larger building of adobe erected some 
eight miles from Politana. 

There are a few ruined walls still standing of 
the chapel of San Bernardino at this time, and 
had it not been for the care recently bestowed 
upon them, there would soon have been no 
remnant of this once prosperous and useful 
asistencia of the Mission of San Gabriel. 


CHAPEL OF SAN MIGUEL 


In 1803 a chapel was built at a rancheria called 
by the Indians Mescaltitlan, and the Spaniards San 
Miguel, six miles from Santa Barbara. It was of 

-adobes, twenty-seven by sixty-six feet. In 1807 
eighteen adobe dwellings were erected at the same 
place. 


CHAPEL OF SAN MIGUELITO 


One of the vistas of San Luis Obispo was a 
rancheria known as San Miguelito, and here in 
1809 the governor gave his approval that a 
chapel should be erected. San Luis had several 
such vistas, and I am told that the ruins of several 
chapels are still in existence in that region. 


CHAPEL AT SANTA ISABEL (SAN DIEGO) 


-In 1816-19 the padres at San Diego urged the 
governor to give them permission to erect a chapel 


242 THE OLD FRANCISCAN MISSIONS 


at Santa Isabel, some forty miles away, where two 
hundred baptized Indians were living. The gov- 
ernor did not approve, however, and nothing was 
done until after 1820. By 1822 the chapel was re- 
ported built, with several houses, a granary, anda 
graveyard. The population had increased to 450, 
and these materially aided San Diego in keeping 
the mountainous tribes, who were hostile, in check. 

A recent article in a Southern California maga- 
zine thus describes the ruins of the Mission of 
Santa Isabel: 


** Levelled by time, and washed by winter rains, the 
adobe walls of the church have sunk into indistinguish- 
able heaps of earth which vaguely define the outlines 
of the ancient edifice. ‘The bells remain, hung no 
longer in a belfry, but on a rude framework of logs. A 
tall cross, made of two saplings nailed in shape, marks 
the consecrated spot. Beyond it rise the walls of the 
brush building, enramada, woven of green wattled 
boughs, which does duty for a church on Sundays and 
on the rare occasions of a visit from the priest, who makes 
a yearly pilgrimage to these outlying portions of his 
diocese. On Sundays, the Captain of the tribe acts 
as lay reader and recites the services. ‘Then and on 
Saturday nights the bells are rung. An Indian boy has 
the office of bell-ringer, and crossing the ropes attached 
to the clappers, he skilfully makes a solemn chime.” 


The graveyard at Santa Isabel is neglected and 
forlorn, and yet bears many evidences of the 
loving thoughtfulness of the loved ones who re- 
main behind. 


MISSION CHAPELS OR ASISTENCIAS 2438 


CHAPEL OF MESA GRANDE 


Eleven miles or so from Santa Isabel, up a steep 
road, is the Indian village of Mesa Grande. The 
rancheria (as the old Spaniards would call it) 
occupies a narrow valley and sweep of barren 
hillside. On a level space at the foot of the moun- 
tain the little church is built. Santo Domingo 
is the patron saint. 

A recent visitor thus describes it: 


“The church was built like that of Santa Isabel, of 
green boughs, and the chancel was decorated with 
muslin draperies and ornaments of paper and ribbon, 
in whose preparation a faithful Indian woman had 
spent the greater part of five days. The altar was 
furnished with drawn-work cloths, and in a niche above 
it was a plaster image of Santo Domingo, one hand 
holding a book, the other outstretched in benediction. 
Upon the outstretched hand a rosary had been hung 
with appropriate effect. Some mystic letters appeared 
in the muslin that draped the ceiling, which, being 
interpreted, proved to be the initials of the solitary 
member of the altar guild, and of such of her family as 
she was pleased to commemorate.” 


CHAPEL OF SANTA MARGARITA (SAN LUIS OBISPO) 


One of the ranchos of San Luis Obispo was that 
of Santa Margarita on the north side of the Sierra 
Santa Lucia. As far as I know there is no record 
of the date when the chapel was built, yet it was a 
most interesting and important structure. 


244. THE OLD FRANCISCAN MISSIONS 


In May, 1904, its identity was completely 
destroyed, its interior walls being dynamited and 
removed and the whole structure roofed over to 
be used as a barn. 

It originally consisted of a chapel about 40 
feet long and 30 feet wide, and eight rooms. The 
chapel was at the southwest end. The whole 
building was 120 feet long and 20 feet wide. 
The walls were about three feet thick, and built 
of large pieces of rough sandstone and red bricks, 
all cemented strongly together with a white 
cement that is still hard and tenacious. It is 
possible there was no fachada to the chapel at the 
southwest end, for a well-built elliptical arched 
doorway, on the southeast side, most probably 
was the main entrance. 

It has long been believed that this was not 
the only Mission building at Santa Margarita. 
Near by are three old adobe houses, all recently 
renovated out of all resemblance to their original 
condition, and all roofed with red Mission tiles. 
These were built in the early days. The oldest 
Mexican inhabitants of the present-day Santa 
Margarita remember them as a part of the Mission 
building. 

Here, then, is explanation enough for the as- 
sumption of a large Indian population on this 
ranch, which led the neighboring padres to estab- 
lish a chapel for their Christianization and civil- 
ization. Undoubtedly in its aboriginal days 
there was a large Indian population, for there 


MISSION CHAPELS OR ASISTENCIAS 245 


were all the essentials in abundance. Game of 
every kind— deer, antelope, rabbits, squirrels, 
bear, ducks, geese, doves, and quail — yet abound; 
also roots of every edible kind, and more acorns 
than in any other equal area in the State. There 
is a never failing flow of mountain water and in- 
numerable springs, as well as a climate at once 
warm and yet bracing, for here on the north- 
ern slopes of the Santa Lucia, frost is not un- 
common. 


CHAPEL OF SANTA ISABEL (SAN MIGUEL) 


I have elsewhere referred to the water supply 
of Santa Isabel as being used for irrigation con- 
nected with San Miguel Mission. There is every 
evidence that a large rancheria existed at Santa 
Isabel, and that for many years it was one of the 
valued rancheros of the Mission. Below the 
Hot Springs the remains of a large dam still 
exist, which we now know was built by the padres 
for irrigation purposes. A large tract of land 
below was watered by it, and we have a number of 
reports of the annual yield of grain, showing 
great fertility and productivity. Near the pres- 
ent ranch house at Santa Isabel are large adobe 
ruins, evidently used as a house for the major- 
domo and for the padre on his regular visita- 
tions to the rancheria. One of the larger rooms 
was doubtless a chapel where mass was said for 
the neophytes who cultivated the soil in this 
region. 


246 THE OLD FRANCISCAN MISSIONS 


CHAPEL OF SAN ANTONIO DE PALA 


The chapel at Pala is perhaps the best known 
of all the asistencias on account of its picturesque 
campanile. It was built by the indefatigable 
Padre Peyri, in 1816, and is about twenty miles 
from San Luis Rey, to which it belonged. Within 
a year or two, by means of a resident padre, over 
a thousand converts were gathered, reciting their 
prayers and tilling the soil. A few buildings, 
beside the chapel, were erected, and the community, 
far removed from all political strife, must have 
been happy and contented in its mountain-valley 
home. The chapel is a long, narrow adobe struc- 
ture, 144 by 27 feet, roofed with red tiles. The 
walls within were decorated in the primitive 
and singular fashion found at others of the Mis- 
sions, and upon the altar were several statues 
which the Indians valued highly. 

Pala is made peculiarly interesting as the 
present home of the evicted Palatingwa (Hot 
Springs) Indians of Warner’s Ranch. Here these 
wretchedly treated “‘ wards of the nation” are 
now struggling with the problem of life, with the 
fact ever before them, when they think, (as they 
often do, for several of them called my attention 
to the fact) that the former Indian population 
of Pala has totally disappeared. At the time of 
the secularization of San Luis Rey, Pala suffered 
with the rest; and when the Americans finally 
took possession it was abandoned to the tender 





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MISSION CHAPELS OR ASISTENCIAS 247 


mercies of the straying, seeking, searching, de- 
vouring homesteader. In due time it was “ home- 
steaded.” The chapel and graveyard were ul- 
timately deeded back; and when the Landmarks 
Club took hold it was agreed that the ruins “ re- 
vert to their proper ownership, the church.” 

Though all the original Indians were ousted 
long ago from their lands at Pala, those who lived 
anywhere within a dozen or a score miles still 
took great interest in the old buildings, the decora- 
tions of the church, and the statues of the saints. 
Whenever a priest came and held services a 
goodly congregation assembled, for a number of 
Mexicans, as well as Indians, live in the neigh- 
borhood. 

That they loved the dear old asistencia was 
manifested by Americans, Mexicans, and Indians 
alike, for when the Landmarks Club visited it in 
December, 1901, and asked for assistance to put it 
in order, help was immediately volunteered to the 
extent of $217, if the work were paid for at the 
rate of $1.75 per day. 

With a desire to promote the good feeling aimed 
at in recent dealings with the evicted Indians of 
Warner’s Ranch, now located at Pala, the bishop 
of the diocese sent them a priest. He, however, 
was of an alien race, and unfamiliar with either 
the history of the chapel, its memories, or the 
feelings of the Indians; and to their intense in- 
dignation, they found that without consulting 
them, or his own superiors, he had destroyed 


248 THE OLD FRANCISCAN MISSIONS 


nearly all the interior decorations by covering 
them with a coating of whitewash. 

The building now is in fairly good condition 
and the Indians have a pastor who holds regular 
services for them. In the main they express 
themselves as highly contented with their present 
condition, 


CHAPTER XXXII 
MISSION ARCHITECTURE 


THE question is often asked: Is there a Mission 
architecture? It is not my intention here to 
discuss this question in extenso, but merely to 
answer it by asking another and then making an 
affirmation. What is it that constitutes a style 
in architecture? It cannot be that every separate 
style must show different and distinct features 
from every other style. It is not enough that in 
each style there are specific features that, when 
combined, form an appropriate and harmonious 
relationship that distinguishes it from every other 
combination. 

As a rule, the Missions were built in the form 
of a hollow square: the church representing the 
fachada, with the priests’ quarters and the houses 
for the Indians forming the wings. These quarters 
were generally colonnaded or cloistered, with a 
series of semicircular arches, and roofed with red 
tiles. In the interior was the patio or court, which 
often contained a fountain and a garden. Upon 
this patio opened all the apartments: those of the 
fathers and of the majordomo, and the guest- 


250 THE OLD FRANCISCAN MISSIONS 


rooms, as well as the workshops, schoolrooms and 
storehouses. 

One of the strongest features of this style, and 
one that has had a wide influence upon our modern 
architecture, is the stepped and curved sides of the 
pediment. 

This is found at San Luis Rey, San Gabriel, 
San Antonio de Padua, Santa Inés, and at other 
places. At San Luis Rey, it is the dominant 
feature of the extension wall to the right of the 
fachada of the main building. 

On this San Luis pediment occurs a lantern 
which architects regard as misplaced. Yet the 
fathers’ motive for its presence is clear: that is, 
the uplifting of the Sign whereby the Indians could 
alone find salvation. 

Another means of uplifting the cross was found 
in the domes — practically all of which were 
terraced — on the summits of which the lantern 
and cross were placed. 

The careful observer may note another dis- 
tinctive feature which was seldom absent from the 
Mission domes. ‘This is the series of steps at 
each “ corner ” of the half-dome. Several eminent 
architects have told me that the purpose of these 
steps is unknown, but to my simple lay mind it is 
evident that they were placed there purposely by 
the clerical architects to afford easy access to the 
surmounting cross; so that any accident to this 
sacred symbol could be speedily remedied. It 
must be remembered that the fathers were skilled 


MISSION ARCHITECTURE 251 


in reading some phases of the Indian mind. They 
knew that an accident to the Cross might work 
a complete revolution in the minds of the super- 
stitious Indians whose conversion they sought. 
Hence common, practical sense demanded speedy 
and easy access to the cross in case such emergency 
arose. 

It will also be noticed that throughout the 
whole chain of Missions the walls, piers and but- 
tresses are exceedingly solid and massive, reaching 
even to six, eight, ten and more feet in thickness. 
This was undoubtedly for the purpose of counter- 
acting the shaking of the earthquakes, and the 
effectiveness of this method of building is evidenced 
by the fact that these old adobe structures still 
remain (even though some are in a shattered con- 
_ dition, owing to their long want of care) while later 
and more pretentious buildings have fallen. 

From these details, therefore, it is apparent 
that the chief features of the Mission style of 
architecture are found to be as follows: 

1. Solid and massive walls, piers and buttresses. 
Arched corridors. 

Curved pedimented gables. 

Terraced towers, surmounted by a lantern. 
Pierced Campanile, either in tower or wall. 
Broad, unbroken, mural masses. 

Wide, overhanging eaves. 

Long, low, sloping roofs covered with red 
see, tiles. 

g. Patio, or inner court. 


Seta ERS A Bead ng WE ore LS 


952 THE OLD FRANCISCAN MISSIONS 


In studying carefully the whole chain of Mis- 
sions in California I found that the only building 
that contains all these elements in harmonious 
combination is that of San Luis Rey. Hence it 
alone is to be regarded as the typical Mission 
structure, all the others failing in one or more 
essentials. Santa Barbara is spoiled as a pure 
piece of Mission architecture by the introduction 
of the Greek engaged columns in the fachada. 
San Juan Capistrano undoubtedly was a pure 
“type ” structure, but in its present dilapidated 
condition it is almost impossible to determine its 
exact appearance. 

San Antonio de Padua lacks the terraced 
towers and the pierced campanile. San Gabriel 
and Santa Inés also have no towers, though both 
have the pierced campanile. And so, on analysis, 
will all the Missions be found to be defective in 
one or more points and therefore not entitled to 
rank as “ type” structures. 

As an offshoot from the Mission style has come 
the now world-famed and popular California 
bungalow style, which appropriates to itself every 
architectural style and no-style known. 

But California has also utilized to a remarkable 
degree in greater or lesser purity the distinctive 
features of the Mission style, as I have above 
enumerated them, in modern churches, hospitals, 
school-houses, railway depots, warehouses, private 
residences, court-houses, libraries, etc. 

Of greater importance, however, than the de- 


MISSION ARCHITECTURE 253 


velopment of what I regard as a distinct style of 
architecture, is the development of the Mission 
spirit in architecture. Copying of past styles is 
never a proof of originality or power. The same 
spirit that led to the creation of the Mission Style, 
—the creative impulse, the originality, the 
vision, the free, imaginative power, the virility 
that desires expression and demands objective 
manifestation, — this was fostered by the Fran- 
ciscan architects. This spirit is in the California 
atmosphere. A considerable number of archi- 
tects have caught it. Without slavish adherence 
to any style, without copying anything, they are 
creating, expressing, even as did the Franciscan 
padres, beautiful thoughts in stone, brick, wood 
and reinforced concrete. 


CHAPTER XXXIII 
THE INTERIOR DECORATIONS OF THE MISSIONS 


WE cannot to-day determine how the Francis- 
cans of the Southwest decorated,the interiors of all 
their churches. Some of these buildings have 
disappeared entirely, while others have been 
restored or renovated beyond all semblance of their 
original condition. But enough are left to give 
us a satisfactory idea of the labors of the fathers 
and of their subject Indians. At the outset, 
it must be confessed that while the fathers under- 
stood well the principles of architecture and cre- 
ated a natural, spontaneous style, meeting all ob- 
stacles of time and place which presented them- 
selves, they showed little skill in matters of in- 
terior decoration, possessing neither originality 
in design, the taste which would have enabled them 
to become good copyists, nor yet the slightest 
appreciation of color-harmony. In making this 
criticism, I do not overlook the difficulties in the 
way of the missionaries, or the insufficiency of 
materials at command. The priests were as much 
hampered in this work as they were in that of 
building. But, in the one case, they met with 


INTERIOR DECORATIONS 255 


brilliant success; in the other they failed. The 
decorations have, therefore, a distinctly pathetic 
quality. They show a most earnest endeavor 
to beautify what to those who wrought them was 
the very house of God. Here mystically dwelt the 
very body, blood, and reality of the Object of 
Worship. Hence the desire to glorify the dwelling- 
place of their God, and their own temple. The 
great distance in this case between desire and 
performance is what makes the result pathetic. 
Instead of trusting to themselves, or reverting 
to first principles, as they did in architecture, the 
missionaries endeavored to reproduce from memory 
the ornaments with which they had been familiar 
in their early days in Spain. They remembered 
decorations in Catalonia, Cantabria, Mallorca, 
Burgos, Valencia, and sought to imitate them; 
having neither exactitude nor artistic qualities to 
fit them for their task. No amount of kindliness 
can soften this decision. The results are to be 
regretted; for I am satisfied that, had the fathers 
trusted to themselves, or sought for simple nature- 
inspirations, they would have given us decorations 
as admirable as their architecture. What I am 
anxious to emphasize in this criticism is the prin- 
ciple involved. Instead of originating or relying 
upon nature, they copied without intelligence. 
The rude brick, adobe, or rubble work, left in the 
rough, or plastered and whitewashed, would have 
been preferable to their unmeaning patches of 
color. In the one, there would have been rugged 


256 THE OLD FRANCISCAN MISSIONS ~ 


strength to admire; in the other there exists 
only pretense to condemn. 

After this criticism was written I saved for the 
opinion of the learned and courteous Father 
Zephyrin, the Franciscan historian. In reply 
the following letter was received, which so clearly 
gives another side to the matter that I am glad 
to quote it entire: 


“TI do not think your criticism from an artistic view 
is too severe; but it would have been more just to 
judge the decorations as you would the efforts of 
amateurs, and then to have made sure as to their 
authors. 

“You assume that they were produced by the 
padres themselves. ‘This is hardly demonstrable. They 
probably gave directions, and some of them, in their 
efforts to make things plain to the crude mind of the 
Indians, may have tried their hands at work to which 
they were not trained any more than clerical candidates 
or university students are at the present time; but it is 
too much to assume that those decorations give evi- 
dence even of the taste of the fathers. In that matter, 
as in everything else that was not contrary to faith or 
morals, they adapted themselves to the taste of their 
wards, or very likely, too, to the humor of such stray 
‘artists’ as might happen upon the coast, or whom 
they might be able to import. You must bear in mind 
that in all California down to 1854 there were no lay- 
brothers accompanying the fathers to perform such 
work as is done by our lay-brothers now, who can very 
well compete with the best of secular artisans. ‘The 
church of St. Boniface, San Francisco, and the church 


INTERIOR DECORATIONS 257 


of St. Joseph, Los Angeles, are proof of this. Hence the 
fathers were left to their own wits in giving general 
directions, and to the taste of white ‘artists,’ and 
allowed even Indians to suit themselves. You will 
find this all through ancient Texas, New Mexico, and 
Arizona. The Indians loved the gaudy, loud, grotesque, 
and as it was the main thing for the fathers to gain the 
Indians in any lawful way possible, the taste of the 
latter was paramount. 

*¢ As your criticism stands, it cannot but throw a slur 
upon the poor missionaries, who after all did not put 
up these buildings and have them decorated as they did 
for the benefit of future critics, but for the instruction 
and pleasure of the natives. Having been an Indian mis- 
sionary myself, I acted just so. I have found that 
the natives would not appreciate a work of art, whereas 
they prized the grotesque. Well, as long as it drew 
them to prize the supernatural more, what difference 
did it make to the missionary? You yourself refer to 
the unwise action of the Pala priest in not considering 
the taste and the affection of the Indians.” 


Another critic of my criticism insists that, 
““ while the Indians, if left to themselves, possess 
harmony of color which seems never to fail, they 
always demand startling effects from us.” This, 
J am inclined to question. The Indians’ color- 
sense in their basketry is perfect, as also in their 
blankets, and I see no reason for the assumption 
that they should demand of us what is manifestly 
so contrary to their own natural and normal tastes. 

It must, in justice to the padres, be confessed 
that, holding the common notions on decoration, 


258 THE OLD FRANCISCAN MISSIONS 


it is often harder to decorate a house than it is to 
build it; but why decorate at all? The dull 
color of the natural adobe, or plaster, would have 
at least been true art in its simple dignity of 
architecture, whereas when covered with un- 
meaning designs in foolish colors even the archi- 
tectural dignity is detracted from. 

One writer says that the colors used in these 
interior decorations were mostly of vegetable 
origin and were: sized with glue. The yellows 
were extracted from poppies, blues from night- 
shade, though the reds were gained from stones 
picked up from the beach. The glue was man- 
ufactured on the spot from the bones, etc., of the 
animals slaughtered for food. 

As examples of interior decoration, the Missions 
of San Miguel Arcangel and Santa Inés are the 
only ones that afford opportunity for extended 
study. At Santa Clara, the decorations of the 
ceiling were restored as nearly like the original 
as possible, but with modern colors and workman- 
ship. At Pala Chapel the priest whitewashed 
the mural distemper paintings out of existence. 
A small patch remains at San Juan Bautista 
merely as an example; while a splashed and almost 
obliterated fragment is the only survival at 
San Carlos Carmelo. 

At San Miguel, little has been done to disturb 
the interior, so that it is in practically the same 
condition as it was left by the padres themselves. 
Fr. Zephyrin informs me that these decorations 


——-s- -—- ~~. 


ee 


INTERIOR DECORATIONS 259 


were done by one Murros, a Spaniard, whose 
daughter, Mrs. McKee, at the age of over eighty, 
is still alive at Monterey. She told him that the 
work was done in 1820 or 1821. He copied the 
designs out of books, she says, and none but 
Indians assisted him in the actual work, though 
the padres were fully consulted as it progressed. 

At Santa Barbara all that remains of the old 
decorations are found in the reredos, the marble- 
izing of the engaged columns on each wall and 
the entrance and side arches. This marble effect 
is exceedingly rude, and does not represent the 
color of any known marble. 

In the old building of San Francisco the rafters 
of the ceiling have been allowed to retain their 
ancient decorations. These consist of rhomboidal 
figures placed conventionally from end to end 
of the building. 

At Santa Clara, when the church was restored 
in 1861-1862, and again in 1885, the original 
decorations on walls and ceiling were necessarily 
destroyed or injured. But where possible they 
were kept intact; where injured, retouched; and 
where destroyed, replaced as near the original 
as the artist could accomplish. In some cases the 
original work was on canvas, and some on wood. 
Where this could be removed and replaced it 
was done. The retouching was done by an Italian 
artist who came down from San Francisco. 

On the walls, the wainscot line is set off with the 
sinuous body of the serpent, which not only lends 


260 THE OLD FRANCISCAN MISSIONS 


itself well to such a purpose of ornamentation, 
but was a symbolic reminder to the Indians of 
that old serpent, the devil, the father of lies and 
evil, who beguiled our first parents in the Garden 
of Eden. 

In the ruins of the San Fernando church faint 
traces of the decorations of the altar can still be 
seen in two simple rounded columns, with cornices 
above. 

At San Juan Capistrano, on the east side of the 
quadrangle, in the northeast corner, is a small 
room; and in one corner of this is a niche for a 
statue, the original decorations therein still re- 
maining. It is weather-stained, and the rain has 
washed the adobe in streaks over some of it; 
yet it is interesting. It consists of a rude checker- 
board design, or, rather, of a diagonal lozenge 
pattern in reds and yellows. 

There are also a few remnants of the mural 
distemper paintings in the altar zone of the ruined 
church, 


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